dBET ZenTexts 2005 PDF

ZEN TEXTS
BDK English Tripiaka 73-III, 98-VIII, 98-IX, 104-I
ZEN TEXTS
Essentials of the Transmission of Mind

(Taish Volume 48, Number 2012-A)
Translated from the Chinese by
John R. McRae
A Treatise on Letting Zen Flourish

to Protect the State
(Taish Volume 80, Number 2543)
Translated from the Japanese by
Gishin Tokiwa
A Universal Recommendation for True Zazen

Osamu Yoshida
Advice on the Practice of Zazen

Steven Heine
Numata Center
for Buddhist Translation and Research
2005
ZEN TEXTS
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A Message on the Publication of the
English Tripiaka
The Buddhist canon is said to contain eighty-four thousand dierent
teachings. I believe that this is because the Buddhas basic approach
was to prescribe a dierent treatment for every spiritual ailment,
much as a doctor prescribes a dierent medicine for every medical
ailment. Thus his teachings were always appropriate for the partic-
ular suering individual and for the time at which the teaching was
given, and over the ages not one of his prescriptions has failed to
relieve the suering to which it was addressed.
Ever since the Buddhas Great Demise over twenty-five hundred
years ago, his message of wisdom and compassion has spread through-
out the world. Yet no one has ever attempted to translate the entire
Buddhist canon into English throughout the history of Japan. It is
my greatest wish to see this done and to make the translations avail-
able to the many English-speaking people who have never had the
opportunity to learn about the Buddhas teachings.
Of course, it would be impossible to translate all of the Buddhas
eighty-four thousand teachings in a few years. I have, therefore, had
one hundred thirty-nine of the scriptural texts in the prodigious
Taish edition of the Chinese Buddhist canon selected for inclusion
in the First Series of this translation project.
It is in the nature of this undertaking that the results are bound
to be criticized. Nonetheless, I am convinced that unless someone
takes it upon himself or herself to initiate this project, it will never
be done. At the same time, I hope that an improved, revised edition
will appear in the future.
It is most gratifying that, thanks to the eorts of more than a
hundred Buddhist scholars from the East and the West, this monu-
mental project has finally gotten o the ground. May the rays of the
Wisdom of the Compassionate One reach each and every person in
the world.
NUMATA Yehan
Founder of the English
August 7, 1991 Tripiaka Project
v
Editorial Foreword
In January 1982, Dr. NUMATA Yehan, the founder of the Bukky
Dend Kykai (Society for the Promotion of Buddhism), decided to
begin the monumental task of translating the complete Taish edi-
tion of the Chinese Tripiaka (Buddhist canon) into the English lan-
guage. Under his leadership, a special preparatory committee was
organized in April 1982. By July of the same year, the Translation
Committee of the English Tripiaka was ocially convened.
The initial Committee consisted of the following members: (late)
HANAYAMA Shy (Chairperson), (late) BAND Shjun, ISHIGAMI
Zenn, (late) KAMATA Shigeo, KANAOKA Shy, MAYEDA Sengaku,
NARA Yasuaki, (late) SAYEKI Shink, (late) SHIOIRI Rytatsu, TAMARU
Noriyoshi, (late) TAMURA Kwansei, URYZU Ryshin, and YUYAMA
Akira. Assistant members of the Committee were as follows:
KANAZAWA Atsushi, WATANABE Shgo, Rolf Giebel of New Zealand,
and Rudy Smet of Belgium.
After holding planning meetings on a monthly basis, the Com-
mittee selected one hundred thirty-nine texts for the First Series of
translations, an estimated one hundred printed volumes in all. The
texts selected are not necessarily limited to those originally written
in India but also include works written or composed in China and
Japan. While the publication of the First Series proceeds, the texts
for the Second Series will be selected from among the remaining
works; this process will continue until all the texts, in Japanese as
well as in Chinese, have been published.
Frankly speaking, it will take perhaps one hundred years or more
to accomplish the English translation of the complete Chinese and
Japanese texts, for they consist of thousands of works. Nevertheless,
as Dr. NUMATA wished, it is the sincere hope of the Committee that
this project will continue unto completion, even after all its present
members have passed away.
vii
Editorial Foreword
It must be mentioned here that the final object of this project is

not academic fulfillment but the transmission of the teaching of the
Buddha to the whole world in order to create harmony and peace
among humankind. To that end, the translators have been asked to
minimize the use of explanatory notes of the kind that are indis-
pensable in academic texts, so that the attention of general readers
will not be unduly distracted from the primary text. Also, a glossary
of selected terms is appended to aid in understanding the text.
To my great regret, however, Dr. NUMATA passed away on May 5,
1994, at the age of ninety-seven, entrusting his son, Mr. NUMATA Toshi-
hide, with the continuation and completion of the Translation Project.
The Committee also lost its able and devoted Chairperson, Professor
HANAYAMA Shy, on June 16, 1995, at the age of sixty-three. After
these severe blows, the Committee elected me, then Vice President of
Musashino Womens College, to be the Chair in October 1995. The
Committee has renewed its determination to carry out the noble inten-
tion of Dr. NUMATA, under the leadership of Mr. NUMATA Toshihide.
The present members of the Committee are MAYEDA Sengaku
(Chairperson), ISHIGAMI Zenn, ICHISHIMA Shshin, KANAOKA Shy,
NARA Yasuaki, TAMARU Noriyoshi, URYZU Ryshin, YUYAMA Akira,
Kenneth K. Tanaka, WATANABE Shgo, and assistant member
YONEZAWA Yoshiyasu.
The Numata Center for Buddhist Translation and Research was
established in November 1984, in Berkeley, California, U.S.A., to
assist in the publication of the BDK English Tripiaka First Series.
In December 1991, the Publication Committee was organized at the
Numata Center, with Professor Philip Yampolsky as the Chairper-
son. To our sorrow, Professor Yampolsky passed away in July 1996.
In February 1997, Dr. Kenneth K. Inada became Chair and served
in that capacity until August 1999. The current Chair, Dr. Francis
H. Cook, has been continuing the work since October 1999. All of the
remaining texts will be published under the supervision of this Com-
mittee, in close cooperation with the Editorial Committee in Tokyo.
MAYEDA Sengaku
Chairperson
Editorial Committee of
the BDK English Tripiaka
viii
Publishers Foreword
The Publication Committee shares with the Editorial Committee the
responsibility of realizing the vision of Dr. Yehan Numata, founder
of Bukky Dend Kykai, the Society for the Promotion of Buddhism.
This vision is no less than to make the Buddhas teaching better
known throughout the world, through the translation and publica-
tion in English of the entire collection of Buddhist texts compiled in
the Taish Shinsh Daizky, published in Tokyo in the early part
of the twentieth century. This huge task is expected to be carried out
by several generations of translators and may take as long as a hun-
dred years to complete. Ultimately, the entire canon will be avail-
able to anyone who can read English and who wishes to learn more
about the teaching of the Buddha.
The present generation of sta members of the Publication Com-
mittee includes Marianne Dresser; Reverend Brian Nagata, presi-
dent of the Numata Center for Buddhist Translation and Research,
Berkeley, California; Eisho Nasu; and Reverend Kiyoshi Yamashita.
The Publication Committee is headquartered at the Numata Cen-
ter and, working in close cooperation with the Editorial Committee,
is responsible for the usual tasks associated with preparing trans-
lations for publication.
In October 1999, I became the third chairperson of the Publica-
tion Committee, on the retirement of its very capable former chair,
Dr. Kenneth K. Inada. The Committee is devoted to the advancement
of the Buddhas teaching through the publication of excellent trans-
lations of the thousands of texts that make up the Buddhist canon.
Francis H. Cook
Chairperson
Publication Committee
ix
Contents
A Message on the Publication of the English Tripiaka

NUMATA Yehan v
Editorial Foreword MAYEDA Sengaku vii
Publishers Foreword Francis H. Cook ix
Zen Texts
Contents 3
Translators Introduction John R. McRae 5
Text of Essentials of the Transmision of Mind 9
A Treatise on Letting Zen Flourish to Protect the State

Contents 45
Translators Introduction Gishin Tokiwa 47
Text of A Treatise on Letting Zen Flourish to Protect
the State 59
Appendix: List of Works Cited 193
Notes 211

Translators Introduction Osamu Yoshida 241
Text of A Universal Recommendation for True Zazen 251

Translators Introduction Steven Heine 259
Text of Advice on the Practice of Zazen 263
Glossary 277
Bibliography 287
xi
Contents
Index 291
A List of the Volumes of the BDK English Tripiaka (First Series)
xii
ESSENTIALS OF THE TRANSMISSION OF MIND
Contents
Translators Introduction 5

Preface 11
1. Mind Is Buddha 13
2. No-mind 15
3. The Fundamentally Pure Mind 17
4. This Mind Is Buddha 19
5. The Teaching of the Mind-ground 21
6. Forget the Mind 23
7. Be Enlightened to the Mind, not to the Dharma(s) 25
8. On Cultivating Enlightenment 29
9. Misspoken 31
10. A Monk Is Someone Who has Ceased Thinking 31
11. The Meaning of This Mind Is the Buddha 34
12. Transmission of the Mind with the Mind 35
13. Mind and Realms, Face and Mirror 36
14. Not Seeking Anything 37
15. Worthy of Respect Is the Truth of the Mind 37
16. Why Huineng Was Able to Become the Sixth Patriarch 40
17. Autonomy 42
3
Translators Introduction
The Essentials of the Transmission of Mind (Chuanxinfayao) is a

brilliantly insistent work. From beginning to end it repeatedly
espouses a single vision of religious training: ones own mind, just as
it is and without any qualication whatsoever, is the Buddha. And
to be a Buddha is to act in constant recognition of that fact, without
ever generating any thoughts, intentions, or inclinations based on
selsh dualistic conceptualization. The text explains this simple doc-
trine in various dierent ways, concatenating iteration upon itera-
tion in relentless exhortation: the one and only task of true religious
practice is to simply cease discriminating between ordinary person
and sage, between sentient being and Buddha. The preface to the
text describes the mind by means of the following image:
The essence of the mind is empty, and the myriad conditions

are all serene. It is like the great orb of the sun climbing into
spacethe refulgent brilliance gleams in illumination, purity
without a single speck of dust. . . . Right now, and thats it! To
activate thoughts is to go against it!
The use of the sun as a metaphor for the enlightened mind is

known from the formative early stage of Chan or Zen Buddhism, the
East Mountain teaching and Northern school phases of the late sev-
enth and early eighth centuries. A text attributed retrospectively
to Hongren (60074), the Fifth Patriarch of the traditional lineage
and the teacher of the legendary Sixth Patriarch, Huineng, contains
the image of an eternally radiant sun whose illumination is not
destroyed but only adventitiously intercepted by the clouds and mists
of this world. Just as the sun is always in the sky, even on cloudy
and stormy days, so is Buddha-nature always immanent within us.
5
The admonition to avoid activating thoughts is also a hallmark of

the early Chan tradition. The ideal was to avoid even the slightest
trace of mental activity predicated on the ignorant conception of the
self, the notion that I and mine somehow represent a domain cut
o from the rest of the universe, a domain isolated and protected by
the self-defense mechanisms of the ignorant ego. As the Essentials
of the Transmission of Mind says,
Just do not generate conceptual interpretations on the basis of

those perceptive faculties, do not activate thoughts on the basis
of those perceptive faculties, do not look for the mind apart from
the perceptive faculties, and do not reject the perceptive facul-
ties in order to grasp the dharmas.
Yet this is not an early Chan text. On the contrary, it is perhaps

the earliest reliable doctrinal treatise of the classical phase of Chan
that began with Mazu Daoyi (70988). The central element of clas-
sical Chan was the use of oral dialogue between teacher and students
as the primary mode of spiritual cultivation. We may be sure that
trainees in Mazus school still engaged in seated meditation (dhyna),
but there was a palpable taboo against even referring to this subject,
let alone considering it the quintessential feature of Buddhist spiri-
tual discipline. Instead, the real locus of self-cultivation was to be
found in the intimate interaction between teacher and student known
as encounter dialogue. Some excellent examples of encounter dia-
logue occur in the Essentials of the Transmission of Mind, but there
are also admonitions against being overly attached to the words and
sounds of the teachings of the Buddhas and patriarchs. Presumably,
by the time this text was compiled there was already a need to warn
against excessive dependence on the oral medium.
The Essentials of the Transmission of Mind is based on the teach-
ings of Huangbo Xiyun, who is identied in the title of the Taish
shinsh daizky text as Chan Master Duanji. Huangbos dates are
unknown (he probably died in the mid-850s), but he was a disciple of
Baizhang Huaihai (749814), who was in turn a student of Mazu.
Although not necessarily Mazus most important disciple, Baizhang
6
Huaihais retrospective status became higher after his death. Huangbo

spent part of his career teaching in Hongzhou, and Zongmis use of
the term Hongzhou school with regard to the teachings of Mazu
seems to refer to Huangbo. Hence during his own lifetime Huangbo
may well have represented the dominant Mazu lineage.
In later years Huangbo is remembered chiey through his con-
nection with the great Linji Yixuan (d. 867), who is regarded as the
founder of the Linji (Rinzai) school. Although there is no substantial
dierence between the teachings attributed to Huangbo in the Essen-
tials of the Transmission of Mind and the Recorded Sayings of Linji
(Linji lu; translated by J. C. Cleary and published in Three Chan
Classics, Numata Center, 1999), in the latter work he appears solely
in his status as Linjis teacher.
The nucleus of the Essentials of the Transmission of Mind was
recorded by the literati Pei Xiu (797870). Pei Xiu came from a fam-
ily of devout Buddhists with long connections to the Chan tradition,
and he was closely associated with the great Huayan and Chan
scholar-monk Zongmi (780848). It is interesting to note that Pei
Xius evaluation of Huangbo would have been quite unacceptable to
Zongmi, who posited sharp distinctions between mainstream and
splinter interpretations of the Chan religious message. Zongmi was
unready or unable to accept the novel spirit of Mazus Hongzhou
school, and it is intriguing to wonder whether Huangbo was respond-
ing to Pei Xius previous spiritual compatriot in some of the dialogues
found in the Essentials of the Transmission of Mind.
Pei Xiu records in his preface that the teachings contained in the
Essentials of the Transmission of Mind derive from discussions
between him and Huangbo in 842 and 848, and that he sent the tran-
script of those discussionsas he had done his best to transcribe
themback to Huangbos religious community in 857. It is unknown
precisely what editorial forces may have been at work after this, but
it is certain that material has been added to Pei Xius initial recen-
sion. The air of dogged insistence that pervades the text may be due
in part to the inclusion of variant renditions of the original (or
extremely similar) dialogues.
7
This translation was originally prepared on the basis of the crit-

ical edition and modern Japanese translation in Yoshitaka Iriyas
Denshin hyEnryroku, Zen no goroku, no. 8 (Tokyo: Chikuma
shob, 1969). This was actually a group project headed by Professor
Iriya, under whom I worked briey in the past and who I know to
have been a consummate authority on Chinese literature. I have ren-
dered Iriyas headings into English and have included them in the
text for the convenience of the reader; these divisions dier from
those of the traditional text only in that the rst three sections here
represent one overly long section in the traditional version. For the
purposes of this translation I have generally followed the text found
in the Taish shinsh daizky where this diers from Iriyas edi-
tion. However, the punctuation of the Taish edition is frequently in
error, and I have almost always followed Iriyas lead in the gram-
matical interpretation of the text. Except at the very early stages of
this project, I have not consulted the only extant English transla-
tion, John Blofelds The Zen Teaching of Huang Po on the Trans-
mission of Mind (New York: Grove Press, 1958). This is not to imply
any undue criticism: Blofelds sensitive renditions of the classics of
Chinese religious literature have proved to be extremely valuable
over the years, but the intervening decades of development in Chan
and Zen studies mandate the appearance of new translations.
Given the widespread eorts toward the international dissemi-
nation of Buddhism as a modern message of peace and spiritual well-
being, I am honored to be able to oer this contribution to the Bukky
Dend Kykai for inclusion in its English Tripiaka series. May it
serve as a catalyst for the enlightenment of all sentient beings!
8
ESSENTIALS OF THE TRANSMISSION OF MIND
by
Duanji
Compiled with a Preface by Pei Xiu of Hedong

[Preface]
There was a great Chan master of the religious name Xiyun, who 379b26
lived beneath the Eagle Promontory of Mount Huangbo in Gaoan

County in Hongzhou. He was a direct successor to the Sixth Patri-
arch of Caoqi and the religious nephew of Baizhang [Huaihai] and
Xitang [Zhizang]. Alone did he gird himself with the ineable seal
of the supreme vehicle. He transmitted only the One Mind, other
than which there are no other dharmas.
The essence of the mind is empty, and the myriad conditions
are all serene. It is like the great orb of the sun climbing into
spacethe refulgent brilliance gleams in illumination, purity with- 379c
out a single speck of dust. The realization [of this mind] is with-
out new or old, without shallow or deep. Its explanation depends
neither on doctrinal understanding, on teachers, nor on opening
up the doors and windows [of ones house to let in students]. Right
now, and thats it! To activate thoughts is to go against it! After-
ward, [youll realize] this is the fundamental Buddha.
Therefore, his words were simple, his principles direct, his path
steep, and his practice unique. Students from the four directions
raced to his mountain, where they looked on his countenance and
became enlightened. The sea of followers who came and went
always numbered more than a thousand.
In the second year of the Huichang [period] (842), when I (Pei
Xiu) was stationed in Zhongling (Hongzhou), I invited [Chan Mas-
ter Huangbo] down from his mountain to the prefectural city. He
reposed at Longxingsi, where I inquired of him regarding the path
morning and night. In the second year of the Dazhong [period]
(848), when I was stationed in Yuanling, I again respectfully wel-
comed him to my oces. He resided at Kaiyuansi, and I received
the teachings morning and night. After leaving his company I
noted down [his teachings], although I managed to get [down in
writing] only one or two of every ten things he said. I have girded
11
myself [with these teachings] as my mind-seal, but I have not

dared circulate them. Now, fearing that these inspired ideas might
not be known in the future, I have nally copied them out and am
giving them to [Huangbos] disciples Taizhou and Fajian. They
will return to Guangtangsi on Mount Huangbo, where they will
inquire of the congregation of elders as to whether [what I have
written] is in accord with what they formerly heard themselves.
Preface done this eighth day of the tenth month of the

eleventh year of the Dazhong [period] (857) of the Great Tang
12
1. Mind Is Buddha
The master said to [Pei] Xiu: The Buddhas and all the sentient beings
are only the One Mindthere are no other dharmas. Since begin-
ningless time, this mind has never been generated and has never
been extinguished, is neither blue nor yellow, is without shape and
without characteristic, does not belong to being and nonbeing, does
not consider new or old, is neither long nor short, and is neither large
nor small. It transcends all limitations, names, traces, and correla-
tions. It in itselfthats it! To activate thoughts is to go against it!
It is like space, which is boundless and immeasurable.
It is only this One Mind that is Buddha; there is no distinction
between Buddhas and sentient beings. However, sentient beings
are attached to characteristics and seek outside themselves. Seek-
ing it, they lose it even more. Sending the Buddha in search of the
Buddha, grasping the mind with the mind, they may exhaust them-
selves in striving for an entire eon but will never get it. They do
not understand that if they cease their thoughts and end their
thinking, the Buddha will automatically be present.
This mind is the Buddha; the Buddha is the sentient being.
When it is sentient being, the mind is not lessened; and when it is
[one of ] the Buddhas, the mind is not increased. And as for the six
perfections (pramits) and the myriad practices, and the types
of merit as numerous as the [sands of the] Ganges River[every
sentient being is] fundamentally sucient in these and requires
no further cultivation. If the conditions occur then give forth [ones
spiritual charity]; when the conditions cease then be silent.
If you are not able to believe resolutely that this [mind] is the
Buddha but attempt spiritual training while attached to charac- 380a
teristics, your quest for spiritual ecacy will be entirely based on
false thoughts and contrary to the enlightenment [of Buddhahood].
This mind is the Buddha; there is neither any separate Buddha
nor any separate mind.
13
This mind is bright and pure and like unto space, without a
single bit of characteristic. To rouse the mind and activate thoughts
is to go against the essence of the Dharma and to be attached to
characteristics. Since beginningless time, there has never been
any Buddha attached to characteristics (i.e., any Buddha associ-
ated with or dened by phenomenal characteristics). [The teach-
ing that one can] cultivate the six perfections and the myriad prac-
tices in order to achieve Buddhahoodthis is the progressive
[approach to Buddhahood]. Since beginningless time, there has
never been a Buddha [who achieved that state] progressively. Just
be enlightened to the One Mind and there will not be the slight-
est dharma that can be attainedthis is the true Buddha.
The One Mind is undierentiated in Buddhas and sentient
beings. It is like space, with no heterogeneity and no deteriora-
tion. It is like the great orb of the sun that illuminates all beneath
the four heavens: when the sun rises its brightness extends
throughout all the heavens, but space itself does not become
bright; when the sun sets darkness extends throughout all the
heavens, but space itself does not become dark. The realms of
bright and dark besiege each other but the nature of space is
expansive and unchanging. The mind of Buddhas and sentient
beings is also like this.
If you conceive of the Buddha in terms of the characteristics
of purity, brilliance, and liberation, and if you conceive of sentient
beings in terms of the characteristics of impurity, darkness, and
samsaraif your understanding is such as this, then you will never
attain bodhi even after passing through eons [of religious prac-
tice] as numerous as the sands of the Ganges River. This is because
you are attached to characteristics. There is only this One Mind
and not the least bit of dharma that can be attained.
This mind is Buddha. Trainees these days are unenlightened
to this essence of the mind, and they generate mind on top of mind,
looking outward in search of the Buddha, and undertaking spiri-
tual cultivation in attachment to characteristics. These are all bad
methods (dharmas) and not the path to bodhi.
14
2. No-mind
To make oerings to all the Buddhas of the ten directions is infe-

rior to making oerings to a single religious person with no-mind.
Why? No-mind refers to the absence of all [states of ] mind. The
essence of suchness is unmoving like wood or stone within and unhin-
dered like space without. It is without subject and object, without
location, without characteristic, and without gain or loss. Those who
would proceed [to enlightenment] are unwilling to enter this Dharma,
fearing that they will fall into the void with nowhere to alight. There-
fore they gaze upon the precipice and retreat, then they all seek
widely after conceptual knowledge. Therefore those who seek after
conceptual knowledge are as [numerous as strands of ] hair while
those who are enlightened are as [uncommon as] horns.
Majur stands for principle and Samantabhadra stands for
practice. Principle refers to the principle of unhindered true
emptiness, while practice refers to the practice of the inex-
haustible transcendence of characteristics. Avalokitevara stands
for great compassion, and Mahsthmaprpta stands for great
wisdom. Vimalakrti means pure name. Pure is [essential]
nature, and name is characteristic; he is called Pure Name
because of the nondierentiation of nature and characteristic.
[The virtues] typied by the various great bodhisattvas are
possessed by all people; they do not transcend the One Mind, so if
you are enlightened to that then youve got it. Trainees nowadays
do not look within their own minds for enlightenment but become
attached to characteristics and grasp realms outside the mind.
This is totally contrary to the enlightenment [of Buddhahood].
[Take the] sands of the Ganges River: the Buddha has preached
that when the Buddhas and bodhisattvas, Indras, Brahms, and
the various gods walk on them, the sands are not happy. And when
cattle, sheep, worms, and ants step on them, the sands are not
angry. When there is the fragrance of precious treasures, the sands 380b
do not lust after them. And when there is the stench of excrement
and urine, the sands are not displeased.
15
This mind is the mind of no-mind. Transcending all charac-

teristics, there is yet no dierence between sentient beings and
Buddhas. If you can just [attain] no-mind, then that is the ulti-
mate [state of enlightenment]. If a trainee does not instantly
[attain] no-mind but spends successive eons in cultivation, he will
never achieve enlightenment. He will be fettered by the merito-
rious practices of the three vehicles and will not attain liberation.
However, there is fast and slow in realizing this mind: there
are those who attain no-mind in a single moment of thought after
hearing the Dharma; those who attain no-mind after [passing
through] the ten faiths, the ten abodes, the ten practices, and the
ten conversions; and those who attain no-mind after [passing
through] the ten stages [of the bodhisattva]. In spite of the length
of time it takes them to [attain it, once they] reside in no-mind
there is nothing else to be cultivated or realized. Truly without
anything to be attained, true and not false [is no-mind]. Whether
it is attained in a single moment of thought or at the tenth stage
[of the bodhisattva], its ecacy is identical. There are no further
gradations of profundity, only the useless striving of successive
eons. The performance of good and evil is entirely [within the
domain of ] characteristics. Being attached to characteristics and
doing evil, one uselessly experiences samsara. Being attached to
characteristics and doing good, one uselessly experiences labori-
ous suering. Neither alternative is equal to recognizing the fun-
damental Dharma at a word [from a true teacher].
These dharmas are the mind; there are no dharmas outside
of the mind. This mind is the dharmas; outside of the dharmas
there is no mind. The mind is of itself no-mind, yet it is without
no-mind. If you take the mind as no-mind, you make the mind into
something that exists. Just conform with it in silence, ceasing the
various [types of ] conceptualization. Therefore it is said, the way
of words is cut o, and the activities of the mind cease.
This mind is the fundamentally pure Buddha, which is pos-
sessed by both the Buddhas and [ordinary] people. The wriggling
16
insects and all that has life, the Buddhas and bodhisattvasthese
are identical and not dierent. It is only through false thoughts
and discrimination that [sentient beings] create various types of
karmic fruits.
3. The Fundamentally Pure Mind
There is truly not a single thing in this fundamental Buddha. It

is transparent and serene, brilliantly wondrous, at ease, and noth-
ing more. To become profoundly enlightened into [this truth]
right now, and thats it! Perfect and sucient, nothing is lacking.
One may cultivate energetically for three eons, passing through
the various stages. Then in a single moment of realization one real-
izes only that originally one was oneself a Buddha, with not a sin-
gle thing that could possibly be added. Looking back on the eorts
of those successive eons, [one realizes] they are all false activities
of the dream [of delusion]. Therefore, the Tathgata has said, I
am really without anything that is attained in the ultimate bodhi.
If there were something that was attained, then Dpakara
Buddha would not have conferred the prediction [of future Buddha-
hood] on me. He has also said, These dharmas are universally
same, with neither high nor low; this is called bodhi.
This fundamentally pure mindwhether in sentient beings
or Buddha, in world-systems or the mountains and rivers, in that
with characteristics and that without characteristicsthrough-
out all the realms of the ten directions, it is always universally
same, without the characteristics of self and other.
This fundamentally pure mind is always perfectly bright and
uniformly radiant. People of the world are not enlightened and
only recognize their perceptive faculties as mind. Since their
[understanding] is obscured by their perceptive faculties, they
therefore do not witness the pure and bright fundamental essence.
If one can only right now achieve no-mind, the fundamental essence
will appear of itelf. It is like the great orb of the sun risen in the
17
sky, which illuminates uniformly throughout the ten directions

without being hindered at all.
380c Therefore, trainees only recognize their perceptive faculties
and act [accordingly]. But if they render those perceptive facul-
ties void, so that the pathways of the mind are eliminated, they
will be without any way to enter [into enlightenment]. They should
simply recognize the fundamental mind within their perceptive
faculties. Although the fundamental mind does not belong to those
perceptive faculties, neither is it separate from the perceptive fac-
ulties. Just do not generate conceptual interpretations on the basis
of those perceptive faculties, do not activate thoughts on the basis
of those perceptive faculties, do not look for the mind apart from
the perceptive faculties, and do not reject the perceptive faculties
in order to grasp the dharmas. Neither identical nor separate, nei-
ther abiding nor attached, it is universally autonomous, and there
is nowhere that is not the place of enlightenment (bodhimaa).
People of the world hear it said that the Buddhas all transmit
the Dharma of mind, and they take it that there is a Dharma apart
from the mind that can be realized and grasped. They search for
the Dharma with the mind, not understanding that the mind is
the Dharma and the Dharma is the mind. You cannot search for
the mind with the mindyou will pass through a thousand and
ten thousand eons [trying] and never get it. [Such useless eorts]
are not equal to right now achieving no-mindthis is the funda-
mental Dharma.
It is like the warrior who was deluded regarding the pearl
within his forehead and who searched for it elsewhere. He trav-
eled about all the ten directions but was ultimately unable to
recover it, whereupon a wise person pointed it out and he [then]
saw for himself that the pearl [was on his forehead] as it had always
been. Thus it is that students of the Way are deluded as to their
own fundamental mind, not recognizing it as Buddha. They search
for it outside [of their own minds], generating eortful practices
and depending on graduated increases in realization. They pass
18
through eons of diligent seeking but never achieve enlightenment.

This is not equal to right now achieving no-mind.
If one denitively understands that all dharmas are funda-
mentally nonexistent and that there is nothing that can be attained,
with no reliance and no abiding, no subject and no object, without
activating false thoughtsthis is to realize bodhi. And when one
realizes enlightenment, this is only to realize the fundamental
Buddha of the mind. To pass through eons of eort is nothing but
useless cultivation. Just as when the warrior attained his pearl
he merely attained the pearl that was originally on his forehead,
and this had nothing to do with his ability to seek elsewhere. There-
fore the Buddha has said, I have truly not attained anything in
the ultimate bodhi. Out of the fear that people will not believe
does he (i.e., the Buddha) invoke that which is seen with the ve
eyes and that which is said in the ve [types of ] speech. This is
true and not false; this is the cardinal meaning.
4. This Mind Is Buddha
You trainees should have no doubts. It is the four elements that

make up your bodies, but the four elements are without a self and
the self is without a master. Therefore you should understand that
this [human] body is without self and without master.
It is the ve skandhas that make up the mind, but the ve
skandhas are without a self and without a master. Therefore you
should understand that the mind is without self and without mas-
ter. The six senses, six types of sense objects, and the six con-
sciousnesses, which combine together in generation and extinc-
tion, are also like this. These eighteen realms are empty, they are
all empty. There is only the fundamental mind, which is expan-
sive and pure.
[Gloss:] There is consciousness eating and wisdom eating. To

consider the hunger and decay (lit., boils) of the body of the four
elements as [personal] disasters and to nourish it as appropriate,
19
without generating greed or attachmentthis is called wisdom

eating. To willfully grasp at avors and falsely generate discrim-
ination, only seeking to please the palate and never generating
[feelings of ] revulsion and detachmentthis is called conscious-
ness eating.
rvakas attain enlightenment on the basis of [the Buddhas]
voice, and so they are called auditors. They simply fail to com-
prehend that their own minds generate [conceptual] interpreta-
tions on the basis of the oral teaching. Whether through [the
381a Buddhas demonstration of ] supramundane powers or through his
supernatural characteristics, words, or actions, they hear about
bodhi and nirvana, cultivate over three immeasurable eons, and
achieve the enlightenment of Buddhahood. All such people belong
to the path of rvakas, and so they are called rvaka-Buddhas.
To simply right now suddenly comprehend that ones own mind
is fundamentally Buddha, without there being a single dharma
one can attain and without there being a single practice one can
cultivatethis is the insurpassable enlightenment, this is the
Buddha of suchness. The only thing trainees should fear is hav-
ing a single thought that [such things] exist, which is to be alien-
ated from enlightenment (the Way). For each successive moment
of thought to be without characteristics, for each successive moment
of thought to be unconditionedthis is Buddha.
Trainees who wish to achieve Buddhahood [should understand
that] it is completely useless to study any of the Buddhist teach-
ingsjust study nonseeking and nonattachment. Nonseeking is
for the mind (i.e., moments of thought) not to be generated, and
nonattachment is for the mind not to be extinguished. Neither
generating nor extinguishingthis is Buddhahood. The eighty-
four thousand teachings are directed at the eighty-four thousand
afictions and are only ways to convert and entice [sentient beings
into true religious practice]. Fundamentally all the teachings are
nonexistent; transcendence is the Dharma, and those who under-
stand transcendence are Buddhas. By simply transcending all the
afictions, there is no dharma that can be attained.
20
5. The Teaching of the Mind-ground
Trainees who want to understand the essential determination [of

the teaching] should simply not be attached to a single thing in
the mind. To say that the true Dharma body (dharmakya) of the
Buddha is like space is to say metaphorically that the Dharma
body is space and space the Dharma body. Ordinary people say
that the Dharma body pervades space and that space contains the
Dharma body, not understanding that space is the Dharma body
and the Dharma body is space.
If you say denitively that space exists, then space is not the
Dharma body. If you say denitively that the Dharma body exists,
then the Dharma body is not space. Simply refrain from creating
an interpretation [of the existence] of space, and space will be the
Dharma body. Refrain from creating an interpretation [of the exis-
tence] of the Dharma body, and the Dharma body will be space.
Space and the Dharma body are without any dissimilar char-
acteristics (lit., characteristics of dierentiation). The Buddhas
and sentient beings are without any dissimilar characteristics, sam-
sara and nirvana are without any dissimilar characteristics, and
the afictions and bodhi are without any dissimilar characteristics.
To transcend all characteristics is to be a Buddha. Ordinary
people grasp at [their sensory] realms, while religious persons
grasp at the mind. For the mind and the realms to both be for-
gotten is the True Dharma. To forget the realms is relatively easy,
but to forget the mind is extremely dicult. People do not dare to
forget the mind, fearing that they will fall into the void (i.e., the
emptiness of space) with nowhere to grab hold. They do not under-
stand that the void is without void, that there is only one true
Dharma body.
This numinous awareness nature has since beginningless time
been of the same lifespan as space. It has never been generated
and never extinguished, never existent and never nonexistent,
never deled and never pure, never disquieted and never serene,
and never young and never old. It is without location, without
21
interior and exterior, without enumeration, without shape, with-

out form, and without sound. It cannot be seen and cannot be
sought after. It cannot be recognized with wisdom, cannot be
grasped with words, cannot be conformed to realms or things, and
cannot be arrived at with [religious] eort.
The Buddhas and bodhisattvas and all beings that harbor life,
[even down to] the wriggling insects, all share this same great nir-
vana nature. This nature is the mind, mind is the Buddha, and
381b the Buddha is the Dharma.
If you depart from the true for a single moment, all is false
thoughts.
You cannot seek the mind with the mind, you cannot seek the
Buddha with the Buddha, and you cannot seek the Dharma with
the Dharma. Therefore, trainees should achieve no-mind right
now. Simply conform with [the mind] in silenceif you try to use
the mind you will miss it.
To transmit the mind with the mindthis is the correct view.
I warn you, do not look outward and chase after realms but rec-
ognize that the realms are the mind. [To commit this error would
be] to accept the thief as ones own child.
Due to the existence of greed, anger, and delusion there are
established morality (la), meditation (samdhi), and wisdom
(praj). Fundamentally there are no afictions, so how can there
be bodhi? Therefore the patriarch has said, The Buddha has
preached all the dharmas in order to eliminate all [states of ] mind.
If I am without all [the states of ] mind, what use is there for all
the dharmas?
The fundamentally pure Buddha has not a single thing
attached to it. It is likened to space, and even if one [attempted
to] adorn it with immeasurable precious treasures, there would
never be any place to make them stay. Buddha-nature is identi-
cal to space, and even if one [attempted to] adorn it with limitless
[feats of ] merit and wisdom, there would never be any place to
make them stay.
22
It is only that if one is deluded as to the fundamental nature

one will become increasingly unable to see.
The so-called teaching of the mind-ground is that the myriad
dharmas are all established in dependence on the mind. If a [sen-
sory] realm is encountered they exist, and if there is no realm then
they do not exist. You must not jump to the conclusion that the
pure nature is a [type of ] realm. Sayings such as, the functions of
meditation and wisdom are mirrored in explicit clarity and the
perceptive functions are serene and resplendent are all interpre-
tations of realms and may only be used as provisional teachings for
those of mediocre and lesser abilities. If you wish to experience real-
ization yourself, you must not create any of these interpretations.
If all the realms and dharmas are to be buried somewhere,
bury them in the earth of being. To simply not create views of
being and nonbeing with regard to all dharmas is to see the [true
nature of all] dharmas.
6. Forget the Mind
On the rst day of the ninth month, the master addressed [Pei]
Xiu: Ever since Great Master [Bodhi]dharma came to China, [his
followers in the Chan school] have preached only the One Mind
and have transmitted only the One Dharma. Transmitting the
Buddha with the Buddha, [we] have not preached about any other
Buddha. Transmitting the Dharma with the Dharma, [we] have
not preached about any other Dharma. This Dharma is the Dharma
that cannot be preached about, and this Buddha is the Buddha
that cannot be grasped. They are the fundamentally pure mind.
There is only this one reality, and any others are not true.
Praj is wisdom, and this wisdom is the fundamental mind
that is without characteristics.
Ordinary people do not move toward enlightenment solely
because they willfully [exercise] the six sensory capabilities and
thus pass through the six modes of existence.
23
If a trainee considers birth and death for but a single moment

he will fall into the way of Mra. If he activates the various ascrip-
tive views for a single moment, he will fall into the way of heresy.
If he perceives there to be generation [of the elements of reality]
and moves toward [a state of ] extinction, he will fall into the way
of the rvakas. If he does not perceive there to be generation but
only perceives extinction, he will fall into the way of the solitary
enlightened ones (pratyekabuddhas).
The dharmas were originally not generated, and neither are
they now extinguished. Do not activate the two views, and neither
detest nor enjoy [things]. All the myriad dharmas are only the
One Mind, and after [one realizes this] they become the vehicle of
the Buddhas. Ordinary people all chase after the [sensory] realms
and generate the mind, so that the mind [has feelings of ] enjoy-
ment and detestation. If you would have there be no realms, then
you should forget the mind. When the mind is forgotten, then the
realms are empty, and when the realms are empty the mind is
extinguished. If you do not forget the mind but only eliminate the
realms, because the realms cannot be eliminated you will only
increase your [inner] agitation. Therefore, [you should understand
381c that] the myriad dharmas are only the mind. The mind is also
imperceptible (lit., unattainable), so how can it possibly be sought?
Those who study praj do not perceive there to be a single
dharma that can be attained. They eradicate all consideration of
the three vehiclesthere being only a single truth, which cannot
be realized. Those who say they can realize and can attain [enlight-
enment] are all people of great conceitfulness. All the [ve thou-
sand Hinayanists] who brushed o their robes and left the Lotus
assembly were devotees such as this. Therefore, the Buddha has
said, I have truly not attained anything in bodhi. There is only
silent conforming [with the mind].
When an ordinary person is about to die, he should merely
contemplate the ve skandhas to be all empty and the four ele-
ments to be without self. The true mind is without characteristics
and neither goes nor comes: when one is born the [mind]-nature
24
does not come [into one], and when one dies neither does the nature
go [anywhere]. Peaceful, perfect, and serene, the mind and its
realms are identical. If one can only right now suddenly achieve
comprehension in this fashion, you will not be fettered by the three
periods of time (i.e., past, present, and future) and will be a per-
son who has transcended the world. You must denitely avoid hav-
ing even the slightest bit of intentionality. If you see Buddhas of
excellent characteristics (i.e., in their resplendent superhuman
forms) coming to greet [and escort you to the Pure Land], with all
the various phenomena [involved in such visions], then have no
thought of following them. If you see various phenomena with evil
characteristics, neither should you have any thoughts of fear. Sim-
ply forget your mind and identify yourself with the dharmadhtu,
and you will attain autonomy. This is the essential gist [of my
teaching].
7. Be Enlightened to the Mind,

Not to the Dharma(s)
On the eighth day of the tenth month, the master addressed [Pei]
Xiu: The transformation city refers to the two vehicles, the ten
stages, and the [attainments of ] equivalent enlightenment and
wondrous enlightenment, all of which are teachings established
provisionally in order to entice [sentient beings into undertaking
spiritual training]. All of these are the transformation city. The
location of the treasure is the treasure of the true mind, the fun-
damental Buddha, the self-nature. This treasure does not pertain
to mental calculation and it cannot be established [anywhere as a
discrete entity]. It is without Buddha and without sentient beings,
without subject and without object, so where could there be any
[transformation] city? If you ask whether this is not already the
transformation city, then where is the location of the treasure? It
is impossible to point out the location of the treasure. If it could
be pointed out, then it would have a location and would not be the
25
true location of the treasure. Therefore, it is said only that it is

close. It cannot denitively be spoken of, but if you just conform
with it in your entire being then that is it.
They who are called icchantikas are those without faith. All
the sentient beings of the six modes of existence, even including
those of the two [Hinayana] vehicles (i.e., the paths of the r-
vakas and the pratyekabuddhas), have no faith in the existence of
the fruit of Buddhahood. They all may be called icchantikas who
have cut o their good roots. Bodhisattvas are those who have pro-
found faith in the existence of Buddhism and do not perceive the
existence of Mahayana and Hinayana, Buddhas and sentient
beings, all of whom are of the same identical Dharma-nature. These
may be called icchantikas of good roots.
In general, those who are enlightened on the basis of the oral
teaching are called rvakas. Those who are enlightened through
their contemplation of causality are called solitary enlightened
ones. If one is not enlightened with respect to ones own mind, even
if one attains Buddhahood one may be called a rvaka-Buddha.
Trainees frequently become enlightened to the teachings and
are not enlightened to the mind. Although they pass through eons
of cultivation, this is never the fundamental Buddha. If one is not
enlightened to the mind but is enlightened to the teachings, this
is to belittle the mind and emphasize the teachings. Ultimately,
this is to chase after a dirt clod [like a dog] because one has for-
gotten the fundamental mind. Just conform yourself with the fun-
damental mind and seek not for the dharmas, for the mind is the
dharmas. Ordinary people frequently consider that the [sensory]
382a realms hinder the mind, or [consider] that phenomena hinder the
absolute. They always want to escape from the realms in order to
pacify the mind, to eliminate phenomena to reify the absolute.
They do not understand that it is the mind that hinders the realms
and the absolute that hinders phenomena. Simply make the mind
empty, and the realms will be empty of themselves. Simply make
the absolute serene, and phenomena will be serene of themselves.
Do not mistakenly [attempt to] manipulate the mind.
26
Ordinary people are frequently unwilling to empty their minds,

fearing that they will fall into the void. They do not understand
that their own minds are fundamentally empty. The foolish per-
son eliminates phenomena without eliminating the mind, whereas
the wise person eliminates the mind without eliminating phe-
nomena. The mind of the bodhisattva is like space, which is com-
pletely detached from everything.
One should lust after none of the blessings and merit that may
be created [through virtuous action]. However, there are three lev-
els of detachment. To be completely detached from everything
within and without ones body and mind, so that one is like space
in having nothing to which one is attached but henceforth respond-
ing to beings in every direction, with subject and object forgotten:
this is great detachment.
If on the one hand one undertakes religious practice and dis-
penses merit and on the other hand dispenses detachment, with-
out any thoughts of longing: this is medium detachment.
If one extensively cultivates the various types of good while
having longings but hears the Dharma and understands empti-
ness and thereby comes to be without attachment: this is small
detachment.
Great detachment is like the ame of a candle that is in front
of you, there being no further delusion or enlightenment. Medium
detachment is like a candle that is o to one side, which may be
bright or dark. Small detachment is like a candle that is behind you,
so that you cannot see the hole [into which you may fall].
Therefore, the bodhisattvas mind is like space, which is com-
pletely detached from everything. Past mental states are imper-
ceptible: this is detachment from the past. Present mental states
are imperceptible: this is detachment from the present. Future
mental states are imperceptible: this is detachment from the future.
This is called complete detachment from the three periods of time.
Ever since the Tathgata conferred the Dharma on Kyapa,
[his successors] have used the mind to seal the mind, and the minds
[of all those successors] have not diered [from one another]. If an
27
[ordinary] seal were axed to emptiness (i.e., space), the seal would
not create a [written] character. If the seal [of the mind] were
axed to a thing, the seal would not create the Dharma. There-
fore, the mind is used to seal the mind, and the minds [of all the
successors] have not diered. The conjunction of sealer and sealed
(i.e., teacher and student) is dicult, so those who attain [the trans-
mission] are few. However, the mind is without mind, and attain-
ment is without attainment.
The Buddha has three bodies. The Dharma body preaches the
Dharma of the transparency of the self-nature, the reward body
(sabhogakya) preaches the Dharma of the purity of all things,
and the transformation body (nirmakya) preaches the Dharma
of the six perfections and the myriad practices. The Dharma bodys
preaching of the Dharma cannot be sought with word, voice, shape,
or [written] character. It is without anything that is preached and
without anything that is realized, but is only the transparency of
the self-nature. Therefore it is said, To be without any Dharma
that can be preached is called to preach the Dharma.
The reward body and transformation body both respond [to
beings] and manifest [their teachings] in accordance with [the abil-
ities of the] persons they teach. The Dharmas that they preach
are also responses to the [diering] roots [of sentient beings] in
accordance with phenomena and are used to convert [people to
Buddhism], and none [of these teachings] are the True Dharma.
Therefore it is said, The reward and transformation [bodies] are
not the true Buddha and do not preach the Dharma.
In the saying identically the one vital brilliance, divided into
six that combine together, the one vital brilliance is the One Mind
and the six that combine together are the six sensory capabilities.
These six sensory capabilities each combine with sense objects: the
eye combines with forms, the ear combines with sounds, the nose
combines with fragrances, the tongue combines with tastes, the
body combines with tactile sensations, and the mind combines with
dharmas. Between [these senses and sensations] are generated
the six consciousnesses. These are the eighteen realms. If you com-
28
prehend that the eighteen realms do not exist, [you will under-
stand that] the six [sensory capabilities] combine together to form 382b
a single vital brilliance. The single vital brilliance is the mind.

Trainees all understand this but they are merely unable to
avoid forming the interpretation of the single vital brilliance and
the combining together of the six [sensory capabilities]. They are
thus fettered by the Dharma and do not conform themselves with
the fundamental mind.
When the Tathgata was in the world he wanted to preach the
True Dharma of the One Vehicle. However, sentient beings did not
have faith and reviled [the Dharma], thus drowning themselves in
the sea of suering. If [the Buddha] had not preached anything at
all he would have fallen into [the transgression of ] parsimony and
would not have [been able to] dispense entirely his wondrous enlight-
enment on behalf of sentient beings. Thus he adopted skillful means
and preached the existence of three vehicles. These vehicles include
[both the] Great [Vehicle] (Mahayana) and Small [Vehicle]
(Hinayana) and their attainments are shallow or profound, but
they are all other than the fundamental Dharma.
Therefore it is said, There is only the enlightenment (Way) of
the One Vehicle; the other two are not true. However, [the Buddha]
was ultimately unable to manifest the Dharma of the One Mind,
so he called Kyapa to share his Dharma seat and individually
conveyed to him the preaching of the Dharma that is of the One
Mind and which transcends words. He had this single branch of
the Dharma carried out separately [from the rest of Buddhism]. If
you are able to achieve conformance with and enlightenment to
[the One Mind], then you have attained the stage of Buddhahood.
8. On Cultivating Enlightenment
Question: What is enlightenment, and how should it be cultivated?
The master said: What sort of thing is enlightenment that you

would want to cultivate it?
29
Question: Masters all over China (lit., in the various loca-

tions) have taught that one should practice Chan and study
enlightenment. What about this?
The master said: These are sayings to entice those of dull capa-
bilities and are totally unreliable.
[The questioner] said: If these are sayings to entice those of

dull capabilities, then I wonder what Dharma would be preached
to entice people of superior capabilities?
The master said: If [you are] a person of superior capabilities,

why would you seek it through someone else (i.e., through the
words of a teacher)? Even the self is unattainable, so how could
there possibly be any other Dharma you could gure on? Have you
not seen it said within the teachings, What can the status of the
dharmas be?
[The questioner] said: If it is like this, then seeking is entirely

unnecessary.
The master said: Since that is the way it is, you can save some
energy.
[The questioner] said: If it is like this, is not everything anni-

hilated and [turned into] nonbeing?
The master said: Who has made it into nonbeing? What is it

that you would want to seek?
[The questioner] said: If you do not allow me to seek it, why

do you then say not to eradicate it?
The master said: If you are not going to seek for it, then stop.
But who is making you eradicate [anything]? You see the space
right in front of youhow could you eradicate it?
[The questioner] said: Can this Dharma possibly be identical

to space?
30
The master said: When has space said to you that it is iden-
tical to and dierent from [anything]? If I were to preach a bit
like that, you would generate a [conceptualized] interpretation
about it.
[The questioner] said: Should not one have people generate

interpretations?
The master said: I have never caused you diculties [in the
past, so why do you pester me now]? The point is, interpretations
pertain to ratiocination, and the generation of ratiocination means
departure from wisdom.
[The questioner] said: So one is not to generate ratiocination

about this, is that right?
The master said: If no one generates ratiocination, who is to

say it is right?
9. Misspoken
Question: When I said something to you just now, why did you say
youve misspoken?
The master said: You are unable to speak but how could you
be at fault?
10. A Monk Is Someone Who has

Ceased Thinking
Question: All of your many sayings up to now have been expla-

nations based on relative distinctions, and nowhere have you indi-
cated any True Dharma to us.
The master said: The True Dharma is without confusion but

your question itself will generate confusion. What True Dharma 382c
are you seeking?
31
[The questioner] said: If my question itself will generate con-

fusion, what about your answer?
The master said: You should get something to reect your face.
Dont worry about others.
[The master] also said: You are just like a stupid dogif you
see something moving you bark, not even distinguishing whether
it is just the wind blowing the plants and trees.
[The master] also said: In our Chan school, ever since it was
transmitted from previous [generations], never have people been
taught to seek after knowledge or to seek after [conceptual] inter-
pretations. We have only said that one should study enlighten-
ment, and even this is a phrase that is meant [only] to entice [peo-
ple into religious practice]. Even though [this phrase is used],
enlightenment cannot be studied. The study of [conceptual] inter-
pretations in the context of ratiocination will on the contrary cre-
ate delusion regarding enlightenment.
Enlightenment is without location and is called the mind of
the Mahayana. This mind does not reside within, without, or in
an intermediate [location]. It is truly without location. The most
important thing is not to form conceptual interpretations and
merely speak on the basis of your current ratiocination. When your
ratiocination is exhausted, [you will realize that] the mind is with-
out location.
Enlightenment is naturally true and is fundamentally with-
out names. It is only that people of the world do not recognize it
and remain deluded within their ratiocination. The Buddhas then
appear [in the world] to destroy their misconceptions. I am afraid
that you people do not comprehend but provisionally establish the
name enlightenment. You must not generate interpretations so
as to maintain this name. Therefore it is said, attain the sh and
forget the trap.
With body and mind as they are, penetrate enlightenment and
recognize the mind. It is because you penetrate the fundamental
source that you are called a monk. The fruit of monkhood is
32
achieved through stopping thought, not by study. How could you

ever succeed in your present [attempts to] seek the mind with the
mind, to rely on someone elses teachings, and to try to get [enlight-
enment] merely by study?
The ancients were astute, so that by hearing just a single word
[of the True Dharma] they immediately ceased studying. There-
fore they were called inactive and aimless religious persons who
had ceased studying. People nowadays only want to attain great
knowledge and many [dierent] interpretations [of the Dharma],
and they seek extensively the meanings of texts. They say they
are practicing but they do not understand that great knowledge,
and many interpretations will on the contrary form a barrier [to
enlightenment]. It is like feeding a child great amounts of milk
and yogurt while being completely unaware of whether or not he
can digest it. Trainees in the three vehicles are all of this sort
they all may be referred to as people who consume but do not digest
[the Dharma]. As it is said, conceptual interpretations that are
undigested turn entirely to poisonall [such eorts] are to be
totally attached to samsara. There is no such [mode of attainment]
within true suchness. Therefore it is said, There is no such sword
within my kings storehouses.
All of the interpretations you have [left over] from the past
should be completely disposed of and eliminated, so that one is
without discrimination: this is the tathgatagarbha of emptiness.
In the tathgatagarbha there exists not even a bit of dustand
this is for the Dharma King Who Destroys Existence to appear
in the world.
[kyamuni Buddha] has also said, There was not the slight-
est Dharma for me to attain from Dpakara Buddha. These words
were aimed solely at eliminating your ratiocination and conceptual
interpretations. To simply meld together supercial and intrinsic
[aspects of oneself ], with ratiocination exhausted and entirely with-
out dependencythis is to be a person beyond all aairs.
The teachings of the three vehicles are only medicines appro-
priate for [dierent] individuals, which have been preached as
33
appropriate [in each situation. These teachings] have been admin-

istered as the occasion warrants, and each is dierent. If you are
just able to comprehend, then you will not be deluded by them. The
most important thing is not to maintain the text or form an inter-
383a pretation of a single [individual] case or a single teaching. Why?
There is truly no denitive Dharma that the Tathgata can preach.
In our school we do not discuss these matters (i.e., the doctrines of
Buddhism). You should simply understand that we do nothing else
but stop the mind. There is no use in thinking about this and that.
11. The Meaning of This Mind

Is the Buddha
Question: For some time everyone has been saying this mind is
the Buddha, but I wonder which mind it is that is the Buddha?
The master said: How many minds do you have?
[The questioner] said: Is it that the ordinary mind is the

Buddha, or that the sagely mind is the Buddha?
The master said: Where is it that you have these ordinary and
sagely minds?
[The questioner] said: At present it is taught that within the

three vehicles there are ordinary and sagely [minds]. How can you
say these do not exist?
The master said: Within the three vehicles it is clearly said to

you that the [concept of ] ordinary and sagely minds is false. You
misunderstand this now and insist on grasping onto [the mind as
something that] exists, making that which is empty into something
real. How can this [understanding] be anything but false? And since
it is false you are deluded regarding the mind. You should simply
eliminate the ratiocination of the ordinary [mind] and the [enlight-
ened] realm of the sagethere is not any separate Buddha outside
of the mind. The patriarch [Bodhidharma] came from the west to
34
point out directly that all persons are in their entireties the Buddha.
You fail to recognize this now but grasp onto the ordinary and the
sagely, racing after the external and in turn being deluded as to
your own mind. Therefore, I say to you: this mind is the Buddha.
To generate a single moment of ratiocination is to fall into a
dierent realm. Since beginningless time, [this truth] has been no
dierent from how it is today; there is no other Dharma. There-
fore this is called the attainment of [the stages of ] equivalent and
correct enlightenment.
[The questioner] said: What do you mean when you say is

[identical to]?
The master said: What meaning are you looking for? If there
is the slightest bit of meaning, this is to be dierent from the mind.
[The questioner] said: You just said Since beginningless time

[this truth] has been no dierent from how it is today. What did
you mean?
The master said: It is only because of your seeking that you

dier from it. If you dont seek for it, then how could you be
dierent?
[The questioner] said: Then if it [means] not dierent, why

do you say is?
The master said: If you do not believe in the ordinary and the
sagely, who will say is to you? If is is not is, then the mind
is also not the mind. If the mind and is are both forgotten, where
will you try to look for them?
12. Transmission of the Mind

with the Mind
Question: If the false is able to obstruct ones mind, I wonder how

one is then able to expel the false?
35
The master said: To activate the false in order to expel the false
is to create the false. The false is fundamentally without basis, and
it only exists because of discrimination. If you simply eliminate
your ratiocination regarding ordinary and sagely you will natu-
rally be without the false. Then how could you try to expel it? To
be entirely without even the slightest bit of dependency is called
I have cast o both arms and will certainly attain Buddhahood.
[The questioner] said: If one is without dependency, how can

[the mind of the patriarchs] be transmitted?
The master said: The mind is transmitted with the mind.
[The questioner] said: If the mind is transmitted, how can you

say that the mind is also nonexistent?
The master said: To not attain a single dharma is called the

transmission of the mind. If you comprehend this mind, then there
is no mind and no dharma.
[The questioner] said: If there is no mind and no dharma, why

do you call it a transmission?
The master said: You have heard me say transmission of the

mind and have taken it that there is something that can be
attained. It is for this reason that the patriarch said, When one
recognizes the mind-nature, it should be called inconceivable.
Clearly and distinctly without anything that is attained, when
one attains it one does not speak of it as understanding. If I taught
383b this to you how would you be able to understand it?
13. Mind and Realms, Face and Mirror
Question: But can space, which is right here, be anything but a

realm [of the mind]? How could you see the mind without point-
ing at its realms?
The master said: What mind is it that is causing you to look at
36
the realms? If you are able to see [something], this is only the mind
that reects the realms. If you use a mirror to reect your face,
even if you are able to see your features clearly this is fundamen-
tally only an image. How can it have anything to do with you?
[The questioner] said: If one does not depend on [the process

of ] reection, when will one be able to see [ones face]?
The master said: If you are going to depend on causes then

you will always be dependent on things, and when will you ever
comprehend? Havent you had anyone say to you, If I open my
hand to show it to you, there is nothing there? It would be a use-
less waste of eort to explain it to you several thousand times.
[The questioner] said: If someone recognizes it completely,

wouldnt there be no things to reect?
The master said: If there were no things, then what use would
reection be? Dont talk in your sleep with your eyes open!
14. Not Seeking Anything
[The master] entered the hall and said: Rather than the hundred
varieties of erudition, to be without seeking is primary. A religious
person is someone who does nothing and is truly without the numer-
ous types of mind. There is also no meaning that can be preached.
Theres nothing else, so you may go.
15. Worthy of Respect Is the

Truth of the Mind
Question: What is the conventional truth?
The master said: Why should I explain the tangled [predica-

ment of this world]? Given fundamental purity, why bother with
explanations and dialogues? Just be without all the [states of ]
37
mind, and this is called untainted wisdom. In all of your daily

actions (lit., walking, standing, sitting, and lying down) every
day and in everything you say, simply do not be attached to con-
ditioned dharmas. Every utterance and blink of the eye is identi-
cal to the untainted [wisdom].
But now, when everyone is tending toward the nal period of
the Dharma, all those who study the enlightenment of Chan are
attached to every sound and form. Why do they pay no attention
to their own minds?
When the mind is identical to space, when it is like a dead tree
or a piece of rock, when it is like cold ashes or an extinguished
reonly then will one have the least bit of correspondence [with
enlightenment]. If you dont, then someday Old Man Yama (the
king of hell) will beat [a confession out of ] you!
If you simply transcend the various dharmas of being and non-
being, so that your minds are like the orb of the sunalways in
the sky, its brilliance shining naturally, illuminating without
[intending to] illuminateisnt this a matter that requires no
eort? When you attain this, there is no place to rest. This is to
practice the practice of the Buddhas, and it is to be without abid-
ing and yet to generate the mind. This is your pure Dharma body,
which is called the insurpassable bodhi.
If you do not understand this idea, then even if you study to
the point of erudition, cultivating with diligent asceticism, robing
yourself with grasses and eating trees, [yet] without recognizing
your own mind: this is all false practice, and you will denitely
become an attendant of Mra.
If you practice like this, what benet could there be? Baozhi
has said, The Buddha is fundamentally created by ones own mind,
so how can he be sought within written words? Even if you attain
the three [stages of ] sagehood and the four fruits [of the Hinayana]
and complete the ten stages [of the bodhisattva], you will still
remain within [the domain of ] ordinary and sagely.
Havent you heard it said, The myriad processes are imper-
383c manent, these being the dharmas of generation and extinction?
38
Its energy exhausted, the arrow falls to earth. You bring an unto-
ward future birth [upon yourself ]how could this compare to the
teaching of the unconditioned true characteristic, in which with
a single leap one enters directly into the stage of the Tathgata?
Because you are not the right kind of person, you must extensively
study conceptual interpretations based on the teachings of the
ancients. Baozhi has said, If you do not encounter a teacher of
wisdom who is beyond this world, you will uselessly partake of the
Dharma medicine of the Mahayana.
Now, at all times and during all your activities you should sim-
ply study no-mind, and eventually [your eorts] will bear fruit. It
is because your abilities are slight that you are unable to make
the sudden leap. If you can just get three years, ve years, or ten
years, then you will denitely be able to get a foothold (lit., a place
to insert the head) and you will understand naturally. It is because
you are unable to do so that you must use the mind to study Chan
and study enlightenment, but what connection does this have with
the Buddha-Dharma? Therefore it is said, All that the Tathgata
has preached was [stated] in order to teach people. For example,
to say that a yellow leaf was gold stopped the crying of a little
child, but it was certainly not true.
If [you think] there is something actually to be attained, then
you are not a member of my school. And what relationship will you
ever have with the fundamental essence? Therefore, the sutra says,
For there to be truly not the slightest dharma that can be attained
is called the insurpassable bodhi. If you are able to understand
the meaning of this, then for the rst time you will understand
that the way of the Buddha and the way of Mra are both wrong.
Fundamentally it is pure and bright, without square and round,
without large and small, and without long and short and other
characteristics. It is untainted and inactive, without delusion and
without enlightenment. See it clearly and distinctly, without there
being a single thing, as well as without people and without
Buddhas. The world-systems [as numerous as the] sands [of the
Ganges River] are but as foam in the ocean, and all the sages are
39
as [evanescent as] lightning. These are all unequal to the truth of

the mind. Your Dharma bodies have been since ancient times until
now the same as [those of ] the Buddhas and patriarchs; where
could they have even the slightest aw?
If you understand what I mean, then you must make great
eort for the rest of this lifetime. Breathing out doesnt mean youll
necessarily breathe back in again.
16. Why Huineng Was Able to

Become the Sixth Patriarch
Question: The Sixth Patriarch did not understand written scrip-

tures, so why did he receive the transmission of the [Fifth Patri-
archs] robe to become a patriarch? The elder [Shen]xiu was the
chief monk among the ve hundred [disciples]. He [served as]
instructor for them, lecturing on thirty-two sutras and treatises.
Why did he not [receive the] transmission of the robe?
The master said: Because he (i.e., Shenxiu) took the mind as

extant and considered that there were conditioned dharmas to be
cultivated and realized. For this reason the Fifth Patriarch trans-
mitted [the Dharma] to the Sixth Patriarch. At the time the Sixth
Patriarch simply conformed in silence and received the intimate
conferral of the profound meaning of the Tathgatas. Therefore
the Dharma was conferred on him. Havent you heard it said that
The Dharma is fundamentally the Dharma as non-Dharma;

the non-Dharma is the Dharma and still the Dharma. In the
present conferral of the non-Dharma, how can the Dharma
ever have been the Dharma?
Only if you understand this idea can you be said to have left
home, and only then is it well that you undertake spiritual
training.
If you do not believe me, then why did head monk [Hui]ming
40
chase after the Sixth Patriarch [all the way] to Mount Dayu? The
Sixth Patriarch asked him, What did you come for? Do you seek
the robe or the Dharma? Head monk [Hui]ming said, I have not
come for the robe but only for the Dharma. The Sixth Patriarch
said, You should concentrate your thoughts for just a short while,
without thinking of good and evil. [Hui]ming did as he was told. 384a
The Sixth Patriarch said, Do not think of good and do not think
of evil. When youve got it just right, show me the face you had
before your parents were born. At these words, [Hui]ming sud-
denly [experienced a] silent conformance [with the Dharma]. He
then paid obeisance [to the Sixth Patriarch] and said, When a
person drinks he automatically knows [whether the water is] hot
or cold. When I was in the assembly of the Fifth Patriarch, I labored
pointlessly for thirty years, and only today have I been able to
eliminate my previous errors.
The Sixth Patriarch said, So it is. Only after coming here have
you understood the ineability of [the saying] the patriarch [Bod-
hidharmas] coming from the west, directly pointing at peoples
minds, and seeing [Buddha]-nature and achieving Buddhahood.
Havent you heard of nanda asking Kyapa, In addition to the
golden-threaded [robe], what Dharma did the World-honored One
transmit to you? Kyapa called to nanda and nanda responded
[Yes?]. Kyapa [then] said, Knock over the standard-pole in
front of the gate!
[Gloss:] (This was the patriarchs [symbolic] standard.)
[Question:] How could nanda have served [the Buddha] for

thirty years and been scolded by the Buddha for being only eru-
dite in wisdom?
[The master] said: For you to study wisdom for a thousand

days is not equal to studying enlightenment for a single day. If
you do not study enlightenment, how will you be able to use [even]
a single drop of water (i.e., of what is naturally provided for you)?
41
17. Autonomy
Question: How can one avoid falling into the stages?
The master said: Always eating your meals without ever chew-
ing a single grain of rice, always walking without ever stepping
on a single bit of earthwhen you [function] like this then there
are no characteristics of self. You are never separate from all the
aairs [of life], and yet you are not deluded by the various realms.
Only then may you be called an autonomous person. Furthermore,
at all times and in every moment of thought dont perceive all the
characteristics and dont recognize past, [present,] and future, the
three periods of time. The past does not go, the present does not
abide, and the future does not come. Sitting peacefully upright,
letting things happen as they willonly then may you be called
liberated.
Make eort! Make eort! Of the thousand or ten thousand peo-
ple in this school, only three or ve [have really understood
Buddhism]. If you do not take this seriously then you will suer
for it eventually (lit., there will be a day when you experience a
calamity). Therefore it is said, Be diligent in taking care of this
life, and how could you suer misfortune in eons to come?
End of Chan Master Duanji of Mount Huangbos

42
A TREATISE ON LETTING ZEN FLOURISH
TO PROTECT THE STATE
Contents
Translators Introduction 47

Foreword 61
Note on the Foreword Kh Tshun 69
Preface Eisai 71
Fascicle One
Gate I 75
Gate II 79
Gate III 82
Fascicle Two
Gate III (continued) 115
Gate IV 127
Gate V 129
Gate VI 137
Gate VII 143
Fascicle Three
Gate VII (continued) 153
Gate VIII 168
Gate IX 176
Gate X 185
A Note on the Future Eisai 189
Postscript Kh Tshun 191
Appendix: List of Works Cited 193
Notes 211
45
Myan Eisai (11411215) was a Buddhist monk of the Tendai school.

He is also known as Ysai, and it is not clear which reading of his
name he himself used. It is said that he had people chant Eisai Ysai
loudly as they attempted to raise a heavy temple bell, long sunk in
the Kamo River in Kyoto, which was to be installed in Kenninji, the
temple newly built for him along the river. In this translation I fol-
low the more common reading of Eisai.
When young, Eisai studied and practiced the esoteric teaching
transmitted in the Tendai school and became a ritual leader, an ajari
(crya). Later, through two visits to Song China (in 1168 and
118791) he became an eager advocate of Zen, declaring himself to
be an inheritor of the Huanglong (ry) branch of the Linji (Rinzai)
sect of the Chan (Zen) school. In this treatise he furnishes proof of
this Chan inheritance.
In 1194, three years after his return to Japan, Emperor Gotoba
(r. 118397) issued a ban on the propagation of the Zen school by
Eisai and others in the country. The next year court ocials sum-
moned Eisai to give him a chance to defend himself. On that occa-
sion Eisai almost succeeded in gaining their ear by arguing that Zen
was one of the teachings introduced from China by Saich (765822),
founder of the Tendai school, and thus that rejecting Zen inevitably
would mean rejecting Saich. In 1198 he wrote the present work,
Kzengokokuron, or A Treatise on Letting Zen Flourish to Protect the
State, which he is supposed to have presented to then-emperor
Tsuchimikado (r. 11981209). Through this work, Eisai received
imperial sanction to propagate Zen.
In 1203 the imperial government, by ocial document, announced
to Eisai that the three schoolsTendai, Shingon, and Zenwere to
47
be represented with respective installations in his temple. Eisai imme-

diately had two temples, one Shingon and one Tendai, built in the
compound of the Kenninji in Kyoto, the Zen temple that had been
built for him the previous year by the second shogun of Kamakura,
Minamoto Yoriiye. Beginning around that time, warriors of the
Kamakura shogunate tended to become nancial supporters of the
Zen school.
In 1211 Eisai wrote an article on tea, Kissayjki (Notes on Tak-
ing Tea for Nourishing Life), and presented it to the third shogun,
Minamoto Sanetomo. Prior to this, in 1185, two years before Eisai
left for his second visit to China, the Taira (or Heike) warrior clan
was decisively defeated by the Genji (or Minamoto) clan in a battle
famous in Japanese history. The Taira afterward disappeared from
the world of politics but they are said to have continued to nancially
support Eisais activities in Kyushu. The warrior clans possibly saw
in Eisai a truly reliable spiritual guide who could see beyond the con-
temporary political situation of Japan.
The imperial mandate issued in 1194 to ban the propagation of
Zen reads as follows:
[Emperor] Gotoba, fth year of Kenky (1194), July 5, kinoe-ne:
Buddhist monks of the Tendai school reported to the Throne

that they had heard that elder monks like Eisai, who had been
to China, and Nnin, who abided in the capital, had established
the Daruma school, and that they should be made to stop its
propagation. The Emperor proclaimed that thereafter they
should stop their activities.
This is found in fascicle ten of the Hyakurensh (Finest Style

Excerpts, seventeen fascicles, Kokushi taikei new ed., vol. XI, 1929).
This record, made up of reliable annual records dating from the reign
of Emperor Reizei, which began in 967, through that of Emperor
Gofukakusa, which ended in 1257, gives the reason for the ban as
nothing other than the introduction of a new school. For most Tendai
priests, as well as priests of other traditional schools, the existence of
any new school was perceived as a threat and could not be permitted.
48
In the continuation of Gate III in Fascicle Two of the Treatise (p.

118), Eisai himself refers to those who called themselves the Daruma
school and criticizes this naming of the Zen school. He introduces the
view of this school, refers to its followers as those who have no wrongs
that they would never commit, and mentions this kind of person,
who is a holder of a xed view on emptiness that no one can sit and
talk with. Eisai goes no further and does not mention the name of
this . . . person. However, Kokan Shiren (12781346), a Rinzai Zen
monk and author of the Genkshakusho (A Book on Buddhists Com-
piled in the Genk Era, 1322), identies the person alluded to by Eisai
as Nnin, cited above in the Hyakurensh.
According to Shiren, in the year of tsuchinoto-tori (1189) a per-
son named Dainichib Nnin heard that in the land of Song the Zen
school was ourishing, and sent his disciples by sea to ask Chan Mas-
ter Fozhao Deguang (Bussh Tokuk, 11211203), who lived on
Mount Yuwang (Iku), his view on ultimate reality. Master Fozhao
pitied the foreign monks, with their burgeoning seeds of condence
in the true self, and comforted and encouraged them heartily. He
entrusted them with a Dharma robe and a painting of Bodhidharma
with words of praise written above it. Emboldened by Fozhaos entrust-
ment, Nnin then disrespectully began advocating the Zen school in
Japan. Since he lacked a proper teacher inheritance and certicate
(inka), people in the capital despised him. Until the time when Eisai
began propagating the school of the Buddhas mind, the ocials, gen-
try, and common people tended to regard Nnin and Eisai as being
of the same ilk and denounced them both. Aside from this, a Tendai
monk named Ryben of Hakozaki, Chikuzen Province, Kyushu, jeal-
ous of Eisais Zen practice, persuaded the Tendai students in Mount
Hiei to bring suit to the throne to exile the two.
As previously mentioned, it was due to Eisais eorts that prop-
agation of the Zen school was eventually ocially sanctioned. Accord-
ing to the Japanese Buddhist historian Shiren, Eisai blamed Nnin
for his neglect of morality and practice. However, Nnin is said to
have had printed a Chan text on morality for students, which his dis-
ciples had brought along with other gifts from Fozhao. This was the
49
Weishan Jingce (Isan Keisaiku; Weishans Staff of Vigilance). Accord-

ing to Professor Seizan Yanagida and Tsuji Zennosuke (Nihon-
bukkyshi [History of Japanese Buddhism], Vol. III, Chseihen no.
2, Tokyo: Iwanami-shoten, 1957), this was the rst Zen text to be
printed in Japan. Both Shiren and Eisai failed to appreciate the sig-
nicant role that Nnin might have played, as a man of Zen among
the common people, in the history of Japanese Zen. It is said that
Nnin was accidentally killed by his nephew Taira Kagekiyo.
In 1198, the year Eisai wrote this Treatise, the Pure Land
Buddhist teacher Hnenb Genk (11331212) also wrote his main
work, Senchaku Hongan Nembutsu Sh (A Collection of Passages on
the Nembutsu Chosen in the Original Vow, English translation by
Morris J. Augustine and Tessh Kond, Numata Center, 1997). In
1207 Hnen was exiled to a remote region far from Kyoto, the capi-
tal at the time. The reason given for his exile was that the Pure Land
teaching had caused serious moral problems in society. In both
instances of new schools being advocated, in this case Zen and Pure
Land, repression came from the traditional schools of Buddhism, in
the form of imperial sanctions. The old forces regarded themselves
as guardians of the state and wielded great inuence on the nobles
represented by the emperor. For priests of the traditional schools,
the safety of the nobles meant the safety and security of their respec-
tive schools; anyone who might threaten their respective order was
an enemy. Advocates of Zen and Pure Land practices, who were
regarded as being concerned with their own religious life instead of
contributing to the stability of the society, and thus outside the
inuence of the nobles and priests, were seen as such enemies.
Eisai was a Tendai priest of the highest rank (daihosshi). On return-
ing from his second trip to China, in 1191, he began advocating that
Zen should exist as an independent school, rather than merely remain-
ing one among other traditional Tendai teachings, but soon met with
an imperial ban on his activities. Hnen had also been a Tendai priest,
who practiced the nembutsu. When he began advocating Pure Land
practice among those outside the Tendai school he met with grave
punishment. Zen and Pure Land teachings, however, had already
50
begun attracting popular attention. Political repression made the Pure

Land teaching rst advocated by Hnen decisively inuential among
the common people. Although the denitive establishment of an inde-
pendent Zen school in Japan had to wait for some time, the signi-
cance of this event was publicly acknowledged through Eisais eorts,
and he was later considered the founder of Japanese Zen.
In 1217, two years after Eisais death, a young way-seeker then
eighteen years old, Eihei Dgen (120053), who later founded the
St branch of the Zen school, came to Kenninji to practice Rinzai
Zen under the guidance of Myzen, one of Eisais disciples. In 1223
Myzen and Dgen went to Song China to practice with Chan prac-
titioners there. Myzen died of disease in 1225 in China. The same
year, Dgen nished his Caodong (St) Chan practice under Tiantong
Rujing (Tend Nyoj, 11631228). In 1227 Dgen returned to Japan
with Myzens relics. He entered Kenninji in 1228 but left in 1230.
The next year, at Fukakusa in Kyoto, he wrote the Bendwa (Lec-
ture on the Wholehearted Practice of the Way, 1231); he was already
beginning his St Zen activities.
Both Myzen and Dgen wanted Zen practice to be independent
of Tendai and Shingon practices. This was the same direction Eisai
had discerned that Zen practitioners in Japan should go as well. What
Eisai insists on in his Treatise is nothing less than the independence
of Zen as its own school, instead of existing only as parallel practices
of the other schools, though he remained a lifelong Tendai mantra
practitioner as well. Eisai believed that knowledge of emptiness
( praj; hannya or e) which has become one with the practice of
morality (la; kai) and self-concentration (samdhi; sanmai or j)
not prayers attended by goma (homa) ceremonies (i.e., burnt oerings)
or anything elsewould protect the land and people under the
emperors rule. Knowledge of emptiness, together with the practice
of morality and self-concentration, would ultimately open oneself to
the truth of reality, and this opening was the way of bodhisattvas,
who worked out of compassion for other beings.
As a Buddhist monk who practiced self-restraint and who knew
the degenerate condition of the contemporary Buddhist schools in
51
Japan, Eisai insisted on the necessity among Buddhist priests of keep-

ing both individual and social morality (la and vinaya, or ritsu). For
Eisai, the prevailing view in Japan of the history of the degeneration
of the Buddhas teachings in the latter-day world (mapp) worked in
the opposite direction. The awakened nature of all humans was already
there before this world came into being, and will never decay when
this world suers destruction. The Mahparinirva Sutra describes
this awakened nature as nirvana that is the eternal bliss of the form-
less self, free of all delement. Eisai follows the view of Chinese Tiantai
scholars after Zhiyi, in their interpretation of the above scripture,
that nirvana, the cessation of suering, oers the true ground for
morality. (According to Zhiyis Profound Meaning of the Lotus Sutra,
Fasc. 4, Vol. 2, T. 33: 726b, nirvana stands as a support not only for
la, or keeping precepts, but also for samdhi and praj.)
It seems to have been Eisais belief that monks and nuns in the
latter-day world are urged by ultimate reality to open themselves to
ultimate reality itself, and that is why they should uphold both la
and vinaya. What urges one to maintain morality is, ultimately, not
any external authority but ones own awakened nature, nirvana. Fol-
lowing Zhanrans phrase, the teaching on the permanence that sup-
ports vinaya (see the passage from his Elucidatory Comments on
Zhiyis Profound Meaning of the Lotus Sutra, quoted in Gate III, pp.
845), Eisai calls nirvana the Zen truth that supports morality.
Because of this nirvana-support, Eisai believed, one could and should
do ones best at once to keep precepts and to be in composure. From
Eisais viewpoint, making little of precepts while emphasizing the
importance of attaining awakening constituted a serious oense
against Buddhist practices.
It was on the basis of this understanding that Eisai advocated
Zen practice in Japan. With this understanding, Eisai rejected Nnins
popular Daruma Zen practice as evil. The Zen practice Eisai observed
and experienced in Song China was that of the Chan school as a state-
supported and state-supporting religion. He could never have dreamed
of a time when Chan would have nothing to do with any sovereign
52
support. Eisai felt it inevitable to remain a reliable Tendai priest,

strange as it sounds, in order to obtain imperial support for his advo-
cacy of an independent Zen school in Japan. He believed he had to
wait for proper Zen practitioners to appear for such support to be
granted. For Eisai, Tendai and Zen should be no dierent in being
religious schools that both protect the state and are protected by the
state. He believed that a person in whom the three basic Buddhist
practices of morality (la), meditation (samdhi), and wisdom (praj)
were one could be a protector of the state and thus enjoy state sup-
port. From Eisais viewpoint, Nnin was far from the type of Zen prac-
titioner he looked for.
About twenty years after Eisais death, Dgen, in his vigorous
activities leading followers of the St Zen school, emphasized the
importance of keeping the precepts (la) and practicing meditation
(dhyna). Through his remarks, recorded by his faithful disciple and
successor Koun Ej, we know that Dgen deeply respected Eisai for
his religious and moral personality. Furthermore, according to Tsuji
Zennosuke in the Nihonbukkyshi, Dgen read a work by Ejs for-
mer master Kakuan, one of Nnins disciples, which Ej had brought
to him together with a gift from Nnin to Kakuan. On his deathbed,
Kakuan had recommended Ej to go to Dgen for guidance. Dgen
knew Kakuan was a person of discernment, and at the same time
admired Nnin, calling the latter Osh (heshang, respected master).
In his brief Note on the Future (Miraiki, 1197), Eisai predicted
that half a century after his death the Zen school would greatly our-
ish in Japan. Kokan Shiren, the Buddhist historian, took up Eisai in
his Genkshakusho, Vol. 2, with choice quotations from the Treatise
on Letting Zen Flourish to Protect the State. Toward the end of his
introduction, Shiren refers to the prediction of the Zen schools future
eforescence by Eisai and states that it came to be realized in the fol-
lowing manner. First, Enni Bennen (120280) of the Tfukuji in
Kyoto, and then Lanxi Daolong (Rankei Dry, 121378, from China)
of the Kenchji in Kamakura, presided over Kenninji, in 1258 and
1259 respectively. Shiren writes that this successive appointment by
53
the court, though brief in time and formal in nature, of these two
Rinzai Zen priests as presiding priests of the temple dedicated to
Eisai, revealed his contemporaries high estimation of him.
The present text by Eisai has not attracted much attention, writ-
ten as it was for the special purpose of defending the standpoint of
Zen against groundless rebuke. Composed in Chinese, full of passages
quoted often and repeatedly from one hundred Buddhist sources
(mostly Indian and Chinese), it is not easy to read. Nevertheless, we
have in the Treatise on Letting Zen Flourish to Protect the State a
very passionate and sincere exposition of the Zen truth, based on the
authors own deep experience. In this work we meet a very compe-
tent, committed person who devoted himself to exhorting people of
the early Kamakura era to practice Zen, and to pray for the nations
protection from decadence both internal and external, for this was
precisely what he meant by protecting the state.
On reading this treatise, the rst question one has to ask is why
a daihosshi, the highest rank of priest in the Japanese Tendai school,
would come to be in the position of defending the propagation of the
Zen school against imperial prohibition and predicting its future in
Japan. This question naturally nds its answer as one reads the work.
The Zen school predicted by Eisai to ourish half a century after his
lifetime was a form that Eisai believed his contemporary Tendai
school would have to accept. That was the form the Tendai school
had to develop from within itself, which in his time it had not yet
done, as he mentions in this Treatise. It seems that he considered
himself one of those few Tendai priests who could understand the
close relationship between Tendai and Zen. Eisai observed in China
that Tiantai had already been replaced by Chan as a state-supported
religion. He quite possibly returned home with the rm belief that
this ought to be the direction of Japanese Buddhism as well. Eisai
was one of those rare Japanese priests who seriously considered the
future of their contemporary religion.
The Treatise on Letting Zen Flourish to Protect the State is an
excellent introduction to Zen principles and the Chan/Zen school,
made for the rst time in the history of Japanese religious thought.
54
Eisai introduced Zen to the people of Japan as a religion that would

protect the state and which therefore was worthy of being protected
by the state. Eisai believed that the Zen school, among the four forms
of transmission inherited by the Tendai school, could realize this ideal
in the near future. Indeed, Eisais notion of the ideal form of religion
at once state-supporting and state-supportedhad always been held
by all the eight Buddhist schools (Hoss, Jjitsu, Kegon, Kusha, Ritsu,
Sanron, Shingon, and Tendai). But it does not seem that any of the
leaders of these Buddhist schools, or Eisai himself, ever concerned
themselves with how a political system in which the state protected
particular religions had contributed to the degeneration of the nations
religious institutions. No doubt, however, Eisai considered Buddhism
in Japan to have long since been nearly dead; the Buddhist religion
had to be revived by taking the form of Zen in which the Tathgatas
dhyna (chan; zen; meditation), a leading term from the Lakvatra-
stra, contained the entire three teachings of Buddhismla,
samdhi, and prajas the proper activities of bodhisattvas for
beneting other beings. This is why Eisai, while still a high-ranking
Tendai priest, felt compelled to announce the future eforescence of
his ideal form of Buddhism in Japan with such passion.
After reading the Treatise on Letting Zen Flourish to Protect the
State, few could deny that it is a superb extant record, composed in
the Song-Kamakura periods by a Japanese Tendai priest, of the intro-
duction of the Chinese Chan school as a model for the future Japan-
ese Zen school, with the purpose of radically improving the religious
situation of the country. The revised edition of the Treatise on Let-
ting Zen Flourish to Protect the State published by Kh Tshun
(1714?1779?) of the Rysokuin, Kenninji, Kyoto, in the seventh year
of Anei (1778) includes a Foreword by an anonymous writer, Tshuns
own Note on the Foreword, and his Postscript after the complete text
of the Treatise and Eisais Note on the Future. The Foreword was
apparently written by a presiding priest of the Kenninji some time
after 1225, when the Notes on the Memorial Temple for Dharma Mas-
ter Senk from the Country of Japan (Ribenguo Qianguangfashi
Citangji, referenced in Eisais Foreword, p. 64) was written, and before
55
the last year of Htoku (1451) in the Muromachi period, when Nans
Rysaku, the seventh-generation presiding priest after Eisai of the
Kenninji, went to Ming China. The unattributed Foreword was dis-
covered in Nans Rysakus notebook, and he is presumed to be its
author. The Foreword gives brief sketches of Eisais activities in Japan
and China and also mentions that after Eisai presented the Treatise
to the court, and through it succeeded in gaining imperial sanction
for propagating Zen, the text did not circulate outside the Zen school.
A century after Eisai passed away, Kokan Shiren quoted many impor-
tant passages from the Treatise in his Genkshakusho, published in
1322. This seems to be the earliest extant record referring to Eisais
Treatise. Tshuns Note on the Foreword and Postscript help us to
understand how the present text has been handed down to us.
A Note on the Translation
The text of the Treatise in the Taish Tripiaka, vol. 80, no. 2543, pp.
217, contains some wrong charactersat thirty-three places in the
text itself, and one in the Note on the Futurewhich seem to be
scribal or typographical errors. In addition, one word is marked as
missing in the Note on the Future. The original Taish Tripiaka text
was the 1778 revised edition by Kh Tshun. Eisais text was rst
printed in 1666, in the sixth year of Kanmon, by Yatsuo Rokubei in
Kyoto. All the wrong characters referred to above, except two in the
Taish Tripiaka text (T. 80: 4a24, note 59; 14a4, note 162), were cor-
rected in a text using the Japanese reading (kundoku) by Professor
Seizan Yanagida, published in a coauthored work entitled Chsei-
zenke-no-shis (Thoughts Expressed by Men of Zen in Medieval
Japan), Nihon-shis-taikei No. 16, Tokyo: Iwanami-shoten, 1972.
This volume includes Myan Ysais Kzengokokuron (kundoku text
with headnotes), pp. 897, the Kanmon version in Chinese charac-
ters, pp. 99122, supplementary notes, pp. 389401, and an article
entitled Ysai and his problems developed in the Kzengokoku-ron,
pp. 43986. I have relied on this work by Professor Yanagida (who
56
prefers Ysai rather than the more common Eisai for rendering
the authors name) in tracing the sources of the passages quoted in
the present text. Eisai quotes from one hundred parts of scriptures,
and some passages include quotations from other texts. For these
text citations, the English title is used and the source and page ref-
erence is given. The Appendix gives a complete list of all texts cited
or mentioned in the Treatise, listed in order of their appearance, num-
bering 1101, with the English title used in this translation, as well
as providing more complete English titles and Sanskrit, romanized
Chinese, and romanized Japanese titles, where applicable. Sources
for the texts are also given.
In this translation, where terms have Sanskrit, Chinese, and
Japanese equivalents, their romanization appears in that order. Most
certainly the dates Eisai gives in the text are those of the lunar cal-
endar. Dates and original terms appear in parentheses. Interpola-
tory words or phrases supplied by the translator appear in square
brackets. The endnotes provide explanatory remarks and indicate
the places where corrected words and phrases adopted from Profes-
sor Yanagidas work for the scribal errors mentioned previously have
been incorporated.
An English translation of Eisais Foreword and a brief introduc-
tion to his thought have been published in Chapter XII, Zen
Buddhism, in Sources of Japanese Tradition, compiled by Rysaku
Tsunoda, William Theodore de Bary, and Donald Keene (New York:
Columbia University Press, 1958). In the same volume see also Zen
Pioneers in Japan, pp. 2356; Eisai: Preface to Kzen gokoku ron
(Propagation of Zen for the Protection of the Country), pp. 2413;
and the material on Eisais Kissayjki (Drink Tea and Prolong
Life), pp. 2436.
The present translation represents an extensive revision of a pre-
vious English translation completed in November 1985, on which I
received help from Mr. Jerey Shore, MA, University of Hawaii. At
the time of preparing this revised translation, more than seventeen
years later, I had completed a study of the four-fascicle Chinese ver-
sion by Guabhadra of the Lakvatra-stra, which was of benet
57
in revising this translation of the Treatise on Letting Zen Flourish

to Protect the State.
For this translation I owe much to Professor Seizan Yanagidas
Japanese reading of the Chinese text and his annotations, and also
to the group readings of Tang and Song dynasty Chan texts, guided
by the late Professor Yoshitaka Iriya, as well as Professor Yanagida,
which continued for many years on the Hanazono University campus.
These readings gave me much greater familiarity with Eisais quota-
tions from these sources. I am deeply grateful for the critical contri-
butions to Chan textual research by these two notable scholars.
58
A TREATISE ON LETTING ZEN FLOURISH
TO PROTECT THE STATE
by
Myan Eisai
Foreword 1a
After its completion this treatise has been circulating only in the
gate of our Zen school. The master is the rst patriarch in this coun-
try of the busshin-sh, the school of the Buddhas mind.1 Hence
the appellation, Founding Master Senk. His father, from the
Kaya clan of Bitch Province,2 was descended from Emperor Krei.3
His mother, from the Ta clan, prayed before an altar to the deity
of music, the familys ancestral temple inside the Kibitsu Shrine,
and, on dreaming of the morning star, felt herself pregnant. She
gave birth to the master when the morning star appeared.
At the age of eight the master took leave of his parents and
went to learn the meaning of the Buddhist treatises, the Abhi-
dharmakoa and the [Mah]vaibh-stra, in their Chinese ver-
sions, as transmitted in Mii Temple of the Tendai school. In the
autumn of the third year of Ninhei, mizunoto-tori (1153), when he
was thirteen years old, the master ascended Mount Hiei and was
ordained a Tendai priest with the name Eisai. He learned the mean-
ing of the perfect principle of Tendai, and his fame among those
assembling for study already surpassed all others. However, on
contemplating the world to be a oating illusion, his pessimism
strengthened daily. When he was twenty-three years old, he
descended from Mount Hiei and went to live on Mount Nichi of
Bizen Province.4 He spent several years there, abstaining from
[eating] grain while engaged in the esoteric practice of a rite called
samaya (pledge). He dedicated himself to keeping his body and
mind free of delement, and was versed especially in a particular
observance called savara (restraint).
The master had long intended to journey to Song China. How-
ever, for the past two hundred years in this country no Buddhist
monks had visited China. When he happened to mention [his wish
to go to China], he was ridiculed by others. Despite this, however,
his determination never waivered. He said to himself:
61
Careful reading of the holy teachings tells me that making

sincere and concentrated prayers at places where former sages
manifested miracles or where ancient Buddhas did their prac-
tices will leave no old desire unaccomplished.
Thus, every time he visited a sacred area, the master prayed

without fail for the realization of his wish, and he would receive a
response from the deity. When he was twenty-seven years old, the
master stayed in the mountains of Daisen, Hki Province,5 to devote
himself to intensive zazen practice for a summer retreat. There he
happened to have a copy of the Lotus Sutra that had been brought
from China; he regarded it as an auspicious omen of his crossing
the sea. Thereupon, the master reported this to his parents, and
went to Chiku Province.6 He met an interpretor for the country of
Song, named Li Dezhao, at Hakata Harbor. Hearing from him how
the Chan school was ourishing over there, the master admired it
as a rarity.
When he was twenty-eight years old, in the third year of
Ninan, tsuchinoe-ne (1168), on the eighteenth [day] of the fourth
month, the master boarded a trading ship and went to sea. On the
twenty-fth [day] he reached Mingzhou of Song, on the nineteeth
[day] of the fth month he went up Mount Tiantai, on the twenty-
fourth [day] he arrived at Wannian Temple, and on the twenty-
fth [day] he made the oering of tea to the [ve hundred] arhats7
[believed to have come from India to abide on the mountain]. In
the bowl of tea oered to them, the master saw reected the entire
body of an arhat, and when he dared to walk across the [natural]
stone bridge [that spanned a terrifying fall] he suddenly saw two
blue dragons; thereupon, he came to feel something move him. He
knew himself to have been an Indian monk in the former life who
had come to abide on the mountain of Wannian.
On the twenty-seventh [day] the master returned to Mingzhou;
on the tenth [day] of the sixth month of the year he reached Mount
Yuwang, where he revered and bowed to the Buddhas relics, feel-
1b ing himself penetrated by the glory that issued from them. In this
62
Foreword
way, during his pilgrimage for contemplation, there were more

than a few occasions when the master experienced a spiritual
response. In the ninth month of the year the master returned home,
with the impression that his half-year stay in Song was far from
sucient.
During the next eighteen years the master came to call him-
self the leader of the two allied gates of Buddhism, the mantra-
esoteric and the exoteric. In the Tendai school, in which he had
originally been ordained, the master wore the seal of the One Mind
with contemplation of the threefold truth, and in the mantra part
of the school he obtained the ocial conrmation of having entered
the maala seat and received consecration with water sprinkled
upon the head. Because in this manner he had come to the root
and depth of the school [in both gates], the emperor as well as the
subjects regarded the master as their honored guide. His guidance
accorded especially with Emperor Gotoba.
The master one day received an imperial order to oer prayers
for rain in a park named Shinsen-en [in Kyoto]. The ten ngers of
his hands emitted great rays of light and illuminated all the grasses
and trees there. A great amount of rain fell from the heavens. Each
drop of water on the surface of leaves of the parks trees had the
masters reection in it. The emperor celebrated the occasion by
giving him the special title Yj (On the Leaves).
The master once more wanted to go abroad, this time to visit
India and make a pilgrimage to the eight stupas that hold the relics
of the Tathgata [kyamuni]. In the third year of Bunji, hinoto-hit-
suji (1187) he entered the country of Song again. This was in the
fourteenth year of Chunzi, under the reign of Emperor Xiaozong.
In Song the master presented a memorial to the emperor in a
petition for traveling to India. No permission was granted since the
three routes from China to India, which ran through foreign lands,
all belonged to the Mongols in those days and were not open [to
travelers from China]. Thus he was obliged to stop at Wannian
Temple on Mount Tiantai. During the ve years of his stay in Song,
the master read the Tripiaka scriptures three times.
63
Further, the master dressed for burial the corpse of the Vener-
able [Tripiaka Master] r Bhadra [from Nland, India], the rst
presiding priest of the Tiantai Wannian Temple, and repaired the
surface of the pagoda which had been built in memory of the priest.
The master did this because he believed the venerable monk was
his own previous incarnation. Once the master composed a verse:
Here where a monastery overseas has specially been built,

Green hills welcome me with beaming smiles.
The bones of the blooming plums remain undecayed for
three lives.
I ponder on a rock, sweeping away green moss.
This appears to have been composed around that time.

When the master saw that the pagoda built in memory of
Dhyna Master Zhizhe8 had become broken down and ruined, he
gave up [his own] daily expenses in order to manage building oper-
ations. Subsequently the master had the porches built on both
sides of the gate of Wannian Temple, which had been missing. For
rebuilding a pavilion named the One Thousand Buddhas Tow-
ering Pavilion on Mount Tianton, there was so great a contribu-
tion from the master that people admired it and a record of it was
engraved in stone. For details, see the Notes on the One Thousand-
Buddha Pavilion of the Celebrated Mountain Taibai (Taibaiming-
shan Qianfogeji) by Louyao (d. 1213), a Song scholar, as well as
the Notes on the Memorial Temple for Dharma Master Senk from
the Country of Japan (Ribenguo Qianguangfashi Citangji)9 by
Yuchu, General Taxation Ocer. Both Notes are kept at the Cel-
ebrated Mountain Taibai.
The nation of Song was suering from an epidemic disease,
which worried both the emperor and his subjects. The emperor
ordered several high-ranking priests to pray against its prevalence,
with no eect. The emperor then ordered the master to do the same.
A day after the master received the imperial edict, the epidemic
had already ceased. Two days after, those who had died came back
to life. The emperor praised him for this and said:
64
Foreword
You have the title Yeshang (Yj, On the Leaves). Does it

not mean that on the leaves one thousand kyamunis made
their appearance?
The emperor specially granted the master the title of honor

Great Master Qianguang (Senk, One Thousand Rays of Light).
Those contemporary great masters who had practiced under their
own masters all over the country praised the master, calling him
an Incarnate.
The master himself practiced under Chan Master Xuan
[Huaichang] at both Mount Tiantai and Mount Tianlong for sev-
eral years; he was permitted to enter Master Xuans room and
received the transmission of the seal of the awakened mind.
Between the two, there was giving and accepting everything con-
cerning the Chan gate, and the masters appellation Mingan
(Myan) was established. When the master took leave to return
east Chan Master [Xuan] wrote words in verse on tens of sheets 1c
of paper, and granted them to him, thereby certifying his nal

attainment. That was how the school of the Buddhas mind came
to be transmitted and circulate to the east of the sea.
The master returned to his home country in the second year
of Kenky, mizunoto-i (1191), and stayed in the provinces of
Tsukushi10 for a few years. Then the master entered the capital of
Kyoto, and in the second year of Kennin, mizunoe-inu (1202), he
had a Zen temple built on the bank of the Kamo River near the
fth-street bridge, and was granted the name of the year, Ken-
nin, for the temple. Once the master advocated the school of the
Buddhas mind, students gathered like clouds to learn Zen and
practice dhyna under him. The master widely circulated the great
bodhisattva la (precepts);11 at the same time he had [his students
practice] the esoteric rites of the Tendai school as well. Then the
master caused Buddhist practice to ourish and made religious
inuence prevail in the country. On every upoadha (sangha cer-
emony of reciting the Vinaya) occasion of the dark half and light
half of the lunar month, the master gave a sermon on precepts
65
with no deciency in the teaching. As time passed, the hearts of

[those in] the capital turned to the masters teaching.
When [a priest of the Kegon school named] Chgen, who had
been begging alms all over the country with the purpose of rebuild-
ing the Tdaiji12 died, the imperial court ordered the master to be
in charge of this work. It was soon accomplished. [In 1208] the
nine-storied tower of the Hosshji [in Kyoto] burned down in a big
re. And [when things did not go well for rebuilding,] the master,
who could not but receive the imperial order to be supervisor of
the rebuilding work, had three years tax revenue collected from
Suw Province13 in order to prepare for the work. He succeeded in
this as well. Besides, in other provinces some monasteries were
rst opened by the master, other celebrated temples were restored
by him, and still others were supervised by him; the number of
such temples is too many to list [all] their names here.
The master had already been propagating the school of the
utmost vehicle, which is the special transmission outside the
scriptures, far and wide. Meanwhile, various lecturers of Buddhist
scriptures in the southern capital of Nara and the northern ridges
of Mount Hiei, who were extremely prejudiced, denounced the mas-
ter and brought suit against him. Thereupon, the master wrote
three fascicles of a treatise in which he quoted from Buddhist sutras
and stras to prove his point and refute their rebuke. He entitled
this the Treatise on Letting Zen Flourish to Protect the State (Kzen-
gokokuron). The master presented it to the emperor and obtained
imperial sanction. It is because of this that our school has prevailed
under heaven.
Those who personally entered the masters gate and attained
the truth were Eich (d. 1247), Gyy, Geny, and Myzen (d.
1225). Those who came from other gates were Kben (Mye,
11731232, of the Kzanji) and Shunj (11661227, of the Senny-
ji). Those who came from the exoteric and esoteric gates of the
Tendai school were too many to count.
Now I strongly expect that in coming ages, when masters of
this school succeed one after another and cause it to ourish in all
66
Foreword
corners of the countryalas! this treatise might be found quite

useless.
I have sketched the above outline to let our descendants know
[how the treatise was made as well as what the masters life activ-
ities were].
67
[Note on the Foreword] 1c21
The above Foreword, whose authorship remains to be veried, and

which I happened to nd between the pages of a notebook written
by Nans [Ry]saku, was not given in the old edition of the Trea-
tise on Letting Zen Flourish to Protect the State.14 I presume that
it was composed in [Ry]sakus days. Then the date was only two
hundred years after the founding masters days, and there is no
wonder that the phrases of the Foreword were still detailed enough
to stand as proof of their credibility. About the few expressions in
the Foreword that are dierent from what have traditionally been
known, I think more information should be collected to verify them.
It is my regret that for the present edition [printed in 1778] I have
failed to obtain any original version of the entire text that may
have included this Foreword, with which to collate the present
one. Now I add it to the head of the whole text to be printed
together.
By [Ry]saku I mean a disciple of Zuigan Rysei, the seventh
generation from our founding master. In the era of Htoku
(144951) [Ry]saku entered the country of Ming together with
Kyen [Ry]chin (d. 1498), and nothing is known about his end.
Noted by [Kh] Tshun, [presiding priest of

Rysokuin, Kenninji]
69
Preface 2a
By Eisai, An Ajari of Japan,

Who Studied Abroad in Mount Tiantai of the
Great Song, in the Rank of Daihosshi (Great
Dharma Master) for Transmission of the Lamp
How great is the Mind!15 The height of the heavens is such that it
is impossible to reach its end; the Mind rises above the heavens.
The thickness of the earth is such that it is impossible to measure
its extent; the Mind comes out from beneath the earth. The rays
of the sun and moon travel so far that it is impossible to exceed
them; the Mind extends beyond the reach of their rays. The great
thousands of worlds, comparable to [the number of ] grains of sand
in the Ganges River, are boundless; the Mind encompasses these
worlds. You might speak of the great void and the primal energy
that lls it, and the Mind envelops the great void and is pregnant
with the primal energy. Heaven and earth wait for Me and then
cover and uphold one another. Sun and moon wait for Me and then
circulate. The four seasons wait for Me and then change. A myr-
iad of things wait for Me and then are procreated. Great indeed is
the Mind.16
I have no other way than to forcibly name this Mind. This has
been named the best vehicle (rehayna), ultimate reality (para-
mrtha), the true characteristics of reality (dharmat) revealed
through the knowledge of emptiness (praj), the one true mode
of being (dharmadhtu), the unsurpassed awakening (anuttar
samyaksabodhi),17 the calm self in heroic advance (ragama
samdhi), the eye and treasury of the True Dharma (saddharma-
cakukoa), as well as the sublime mind (hdaya) of nirvana.18 This
being the case, it is in this Mind that all the expositions classied
as the three wheels, the eight treasuries, the four trees, and the
ve vehicles nd their source.19
71
The Great Hero kyamuni transmitted this truth of mind

(cittadharma)20 to the golden ascetic Mahkyapa,21 calling it the
special transmission independent of scriptural teachings.22 When
Vulture Peak23 turned its head and was met by the smiling face of
Cockfoot Ridge,24 the ower picked up [by kyamuni] budded on
a thousand branches, and the profound source poured into myriad
streams. Inheritors of this truth in India and students succeeding
it in China could be known in great number.
Indeed, teachings on the awakened truth having been widely
propagated by those who have already become Buddhas, their
Dharma robes have also been transmitted of their own accord. And
the norms by which former sages (munis) practiced have solidly
been established. The characteristics of the teachings on the awak-
ened truth have made the weaving by teacher and disciple com-
plete, and the norms for practice have been free from the mixture
of right and wrong. Thereupon, Bodhidharma, the great master
from the west, struck oars on the southern sea, and ever after he
carried his sta to the eastern river [and to Luoyang (Rakuy)],
the teaching of Fayan (Hgen) reached Korea, and the teaching
of [Mount] Niutou (Gozu) came to Japan. As people have studied
this, various vehicles have prevailed. As they have practiced this,
they have had the ultimate knowing open up in one life. That which
externally has the support of the teaching of nirvana for monas-
tic discipline,25 and which internally has the awakening of the wis-
dom of emptiness (praj), is none other than the Chan (Zen) school.
Our court, bright with the glory of the Imperial Sun, carries vir-
tuous winds so far and free that people from the land where roost-
ers are worshiped (Korea) or from the land where elephants are hon-
ored (India) reach the ground with their heads at its red stone steps;
people from the land of Jinlin (Sumatra) or the Yu Ridge (in the
western regions) present their allegiance at its green stone steps.
In this country lay ocials put into practice Confucian classics on
administration; Buddhist priests propagate the path for going beyond
worldliness. Even the teachings of the four Vedas have their use.
As for Zen of the ve branches, how could it be abandoned?
72
Preface
This fact nothwithstanding, there are some who slander Zen

as a religion of dark testimony. Others are suspicious of Zen and
speak of it as an evil attachment to emptiness. Some say Zen is not 2b
a religion suited to the latter-day world. Others say it does not meet
the demands of our country. Some despise my capacity, and insist
that I have had no scriptural verication. Others make little of my
natural capacity, and consider it hard to stir up what is on the wane.
This means nothing other than that the very upholders of the teach-
ings on the awakened truth extinguish the Dharma treasure. Could
anybody other than me know my mind? They not only block the
principal gate of the Zen barrier (i.e., the Zen school) but also might
possibly be ruining our patriarchal path of Mount Hiei (i.e., the
Tendai school) as well. How sad and grievous! Is this right or wrong?
This being the case, I have brought together general princi-
ples from the three collections of the Buddhist teachings to show
them to contemporary people of wisdom. I have noted the pivotal
points of the Zen school itself so as to leave them behind for pos-
terity. I have arranged them into three fascicles, with the division
of ten separate gates. I name the whole text the Treatise on Let-
ting Zen Flourish to Protect the State (Kzengokokuron), so as to
accord with the original intent of the Lord of the Awakened Truth
and the Lord of the World.26
It is only on the presumption that my talks, wild as they are,
would not contradict the true characteristics of reality that I have
completely forgotten myself in playing with theory, for which both
priests and laypeople are to be blamed. It is because of my recol-
lection of the benet from Linji, which the latter-day world will
certainly receive, that I have become free from the shame of errors
of my pen. May the proclamation of transmission of the Lamp of
Truth not be annulled but illuminate each dawn of the three
Dharma meetings under the future Buddha Maitreya!27 May the
bubbling spring of ultimate reality be inexhaustible and keep ow-
ing into the world throughout the country for eons under a thou-
sand Buddhas!28 A list of titles of the [ten] gates will be given here-
after, as you see.
73
Fascicle One 2b13
First Gate: Having the Buddhas Teachings Abide Long

Second Gate: Protecting the State
Third Gate: Eliminating Peoples Doubts
Fourth Gate: Scriptural Verication by Ancient People of Virtue
Fifth Gate: The Sects of the Zen Schools Lineage
Sixth Gate: Scriptural Evidence for Promoting Peoples Condence
in the Zen School
Seventh Gate: Citing a General Principle and Exhorting People to
Practice Zen
Eighth Gate: Establishing a List of the Essential Patterns of
Activity in the Zen School
Ninth Gate: Information from the Large Countries
Tenth Gate: Merit Transference and Making Vows
Gate I
By the rst gate, Having the Buddhas Teachings Abide Long,

I mean what follows.
The Sixfold Prajpramit Sutra (T. 8: 868c) says:
The Buddha [kyamuni] said, So as to have the teachings

abide long, I expound a collection of precepts for monastic
discipline (Vinaya-piaka).
The Mahprajpramit Treatise (T. 25: 130b) says:
The Buddhas disciples are grouped into seven: monks

(bhikus), nuns (bhikus), young monks to be ordained
(rmaeras), young nuns to be ordained (rmaers), female
novices (ikamns), laymen (upsakas), and laywomen
(upsiks). The former ve are mendicants, while the rest
are householders.
75
Insofar as these seven groups of disciples are free from trans-

gressions, the Buddhas teachings will abide long in the world.
Hence the statement in the Chan School Monastic Rules (Zoku-
zky 216, 439a):
Indeed, it is by establishing precepts for monastic discipline

and getting the practitioners free from transgressions that
the school can have models for all the threefold world. There-
fore, practicing dhyna (chan; zen) and investigating into the
Way29 presuppose moral conduct that follows precepts. Unless
one gets free from transgressions and keeps oneself away
from wrongs, how could one attain awakening and become a
patriarch? Accordingly you should obtain benet by reciting
items from the Vinaya in Four Divisions: the four grave
2c oenses that result in excommunication (prjik), the thir-
teen transgressions short of excommunication (saghvaea),
the two faults of indenite character, the thirty faults con-
cerning priests possessions (naisargik pyattik), the
ninety moral transgressions (ptayantik), the four [kinds of
conduct] that must be confessed concerning receiving meals
from others (pratideanyni), a hundred rules to be observed
concerning personal behavior (aikadharma), and the sev-
enfold decorum for appeasing quarrels (adhikaraaamath).30
Also items from the Brahm Net Sutra on the Bodhisattva
la (T. 24: 10049)that is to say, the threefold collection
of purifying precepts, especially the ten weighty and the forty-
eight less weighty precepts.31
By doing all this you should be well versed in both keep-
ing and transgressing precepts, besides in [knowing] what
is prohibited and what is not. You should take recourse only
to the noble words that come from the Buddhas golden
mouth. You should not indulge in obeying people of mediocre
capability.
The Mahparinirva Sutra (T. 12: 472b) says:
76
Should this scriptural treasury be extinguished, the Buddhas

teachings would be extinguished on the spot.
Indeed, this scripture advocates religious observances for the

days of deterioration.
The Mahsghika Vinaya (T. 22: 227b) says:
The Buddha said, If Buddhas dont prescribe rules for moral

conduct, their authentic teachings will not abide long.
The Buddha Treasury Sutra (T. 15: 787bc) says:
The Buddha said, This person, dear riputra, has forsaken

the unsurpassed treasury of truth and deteriorated into
embracing evil views. He is among those way-seekers who
are likened to outcastes.... This will relegate my teachings,
dear riputra, which are free from delement, to gradual
extinction. The teachings of mine on the awakened truth
(bodhidharma), which I have attained after the long period
of birth and death I suered from, will be ruined in those days
by people of such evil views.... From such people I would not
allow myself to accept a drink of water.
The Brahm Net Sutra on the Bodhisattva la (T. 24: 1009a)

says:
Those who violate the moral conduct they have vowed to keep
on their way to attaining awakening are unable to receive
any oerings from lay devotees, unable to walk the ground
in the monarchs land, and unable to drink the monarchs
water. Should they dare to walk, some ve thousand hungry
ghosts ( pretas) will always stand in their way. Ghosts will
call them big thieves. Should they enter a monks residence,
a town, or a house, ghosts will sweep their traces away from
the ground.... Those who violate the moral conduct of their
own vow are no dierent from beasts.
The Sutra of the Benevolent King (T. 8: 833bc) says:
77
In the ages, Lord of the World, when my teachings on the

awakened truth are almost [completely] neglected, there may
be monks who see the four kinds of sangha members (i.e.,
monks, nuns, laymen, and laywomen) often being treated by
the king and his ministers in a manner that goes against the
teachings. The latter will make willful transgressions against
the Buddha, Dharma, and Sangha (the community of men-
dicants who seek awakening). The oenses committed by
them are against the Buddhas teachings and against the
moral precepts. They will bind monks with cords as in crim-
inal law. When things go like this, the extinction of the teach-
ings of the Buddhas truth will not take long.
The Mahprajpramit Sutra (T. 6: 539ab) says in eect:
Dear riputra, after my death, in the last time, on the last

occasion, in the last ve hundred-year period32 when my teach-
ings are lost, a scripture that accords with the profound knowl-
edge of emptiness ( praj) will play a great part in helping
people attain awakening in the direction of the northeast [as
well]. This is because all the Tathgatas33 will make much of
that kind of scripture, and pray for its preservation in that
direction [as well] forever, without extinction.
This statement claries how the awakened truth of Zen that

supports people in keeping precepts34 will cause the Buddhas teach-
ings on the truth to abide long. The Great Dharma Torch Dhra
Sutra (T. 21: 677a) says:
By protecting the Buddhas teachings I mean that at the time

when the Buddhas teachings are exposed to extinction, bodhi-
sattvas, realizing this, will resort to various means35 to pro-
tect and preserve them, whereby they can have the teach-
ings abide long. It is for this reason that those bodhisattvas
will also come to have the protuberance (ua)36 on their
heads as Buddhas have.
78
Herewith I have established the [rst] gate Having37 the

Buddhas Teachings Abide Long.
Gate II
By the second gate, Protecting the State, I mean what follows.

The Sutra of the Benevolent King (T. 8: 832b) says:
The Buddha entrusts realization of the knowledge of empti-

ness to monarchs and ministers of various countries, large
and small, in present and future ages, and wishes to have
them realize that this knowledge is the secret treasure for
protecting the state.
By the knowledge of emptiness is meant the principle of Zen;38 3a
the above statement comes to mean that insofar as there are peo-
ple within the land who keep precepts for moral conduct, deities
will protect the state. The Supreme Deity Kings Prajpramit
Sutra (T. 8: 689a) says:
Suppose a bodhisattva who practices to know emptiness for

all beings as well as for himself happens to become a monarch,
and some people who suer from extreme poverty and humil-
iation come to curse and slander and disgrace him. On that
occasion the monarch will refrain from intimidating them
with punishment by saying, I am ruler of this country; the
law will subject you to capital punishment. Instead, he will
immediately think this way: For many lives gone by I have
vowed in the presence of the World-honored Ones that I would
rescue all living beings from their suering by causing them
to attain unsurpassed awakening. Should I arouse wrath now,
it will go against the original vow of mine.
The Sutra of Forty-two Sections (Zokuzky 159, 36a) says:
Feeding a hundred evil people wont be as good as feeding a

single good person. Feeding a thousand good people wont
79
compare with feeding a single keeper of the ve precepts

( pacalni). Feeding ten thousand keepers of pacala
wont exceed feeding a single new enterer into the stream of
nirvana (srota-panna). Feeding a hundred thousand srota-
pannas wont be equal to feeding a single attainer of the
stream of nirvana who has one more birth and death left
before nal attainment (sakdgmin). Feeding a million
sakdgms wont be like feeding a single attainer of the
stream of nirvana who has no more birth and death left before
nal attainment (angmin). Feeding ten million angms
wont surpass feeding a single attainer of the stream of nir-
vana who is worthy of respect because he has nothing more
to attain (arhat). Feeding a hundred million arhats wont go
beyond feeding a single solitary enlightened one (pratyeka-
buddha). Feeding a billion pratyekabuddhas wont supplant
feeding one among the Buddhas who appear in the three
times of past, present, and future. Feeding ten billion Buddhas
who appear in the three divisions of time wont be on a par
with feeding a single person who thinks of nothing, abides
nowhere, makes no-practice, and has nothing to attain.
Thinks of nothing and so on stand for none other than the

principle of this Zen school. The Sutra of ragama Practices
(T. 19: 133 ff)says:
Dear nanda, you should keep these four kinds of restraint39

with you, become as clear and bright as ice and frost, and be
singleminded in reciting my mantra verse named white
umbrella (sittapatra-dhra).40 You should select the most
pure of the keepers of ethical precepts for your teacher, wear
a new and clean robe, burn incense, abide quietly, and recite
this divine series of mantras uttered by my heart-Buddha
(xinfo; shinbutsu),41 one hundred and eight times. Then x a
place to make it a depository for rules of morality (sm-
bandha) and there build a seat of awakening (bodhimaa),
seek for a quick presence of the fulllment (siddhi) of the
80
mantras, give rise to a bodhisattva vow in the bodhimaa,

bathe and cleanse yourself every time you leave and enter
the place, and six times a day circumambulate the Buddha
statue. You should practice in this way without sleep for three
rounds of seven days consecutively. Before such a person I
shall manifest myself, stroke his head with my hand and com-
fort him, and cause him to open up awakening....
If people constantly recite this series of mantras, no re
can burn them, nor can water drown them. They will attain
perfect self-concentration (samdhi), so that no curse or any
evil star could impose evils on them. Dear nanda, you should
know that this series of mantras always has a bodhisattva
named Vajradhara (Thunderbolt Bearer) and his whole
family, as many as eighty-four thousand and nayutas, as pro-
tectors of the mantras. Every member of Bodhisattva Vajra-
dharas family has followers as many as that family, and all
of them will attend the mantra reciter day and night. Even
if either mentally or verbally they keep this series of mantras
in their distracted mind, Vajradhara will always attend them.
How much more so with those who are rm in their aspira-
tion to attain awakening (bodhicitta)!...
Dear nanda, in this suering world are eighty-four thou-
sand disastrous stars that evoke evil fates and twenty-eight
stars of great evil, and when they appear in the world they
can arouse various portents. On the ground where this series
of mantras is alive, however, all those portents disappear.
You may establish an area of twelve yojanas42 to make it a 3b
depository of rules of morality. No evils or disasters will ever

enter there. That is why the Tathgata propounds this series
of mantras, so that in a future world all those mendicants
who newly begin their practice may be protected from evils.
The recitation of this white-umbrella series of mantras is

constantly practiced in Chan temples. This will suce to prove
that the signicance of the Zen school lies in protecting the state.
81
In the Ofcial Document Presented to the Emperor, Great Master

Chish43 of the Tendai school says:
Great Master Jikaku,44 in the days when he was in China dur-

ing the Tang dynasty, made this vow: I am here after having
crossed the four-stretching waves of the blue sea to seek for the
stainless truth (ukladharma). Supposing I could return to my
native land under the rule of our emperor, by all means I will
build a Zen temple. By this the master meant specially that
the state must be protected and that ordinary beings be helped
toward their attainment of awakening through Zen practice.
As one of those who want to propagate the principle of Zen, I

just follow these noble forerunners. Herewith I have set up the
[second] gate, Protecting the State.
Gate III
The third gate, Eliminating Peoples Doubts, discusses two doubts

to be eliminated. One is the doubt caused by ignorance through
confusion and suspicion. The other is the doubt that scholars tend
to embrace through bigotry.
Question: Someone asks, People in the last ve hundred-year

period when the Buddhas teachings are lost are dull-witted and
not very wise. Who can practice the principle of this school?
Answer: The Great Sage kyamuni took time into consider-

ation when he handed down the teachings to posterity. Why should
we trust our worldly feelings to conclude that?
It is said (in the Mahprajpramit Treatise, T. 25: 125c)
that in the past the Buddha lived in Jetavana45 for twenty-ve
years. [During that period,] among the nine hundred thousand
families in the city, one-third saw the Buddha with their eyes,
another one-third heard him speak with their ears but failed to
see him, and the last third neither heard nor saw him.
82
On the part of the Buddha, to people of one capacity he mani-

fested eight forms of being;46 for others he left his relics, for others
he left remains of his teachings; for still others he enabled them to
listen to his teachings in the land beyond after this life. He even
provided some people with adverse circumstances. The Sutra on
the Abiding of the Dharma (T. 12: 1112c) says:
The Buddha said, Dear nanda, soon I shall assume the

form of death. I have already nished everything a Buddha
has to do. I have nished helping those who were to cross the
sea of suering to do so. For those who have not, I have pro-
vided them with the conditions in which they all can cross it.
I have already made non-Buddhists, the army of demons, and
others submit to the way of awakening. I have fullled my
previous vows. For the future world I shall be the unsurpassed
Awakened Eye.
Do you not see that the Buddha has already provided us with
the present-life benet? The same is true with the principle of the
Zen school. If a person happens to have the conditions for it, he
will practice it. Otherwise, no one would seek it. Even if he does
not practice it, occasions of seeing, hearing, encountering, or know-
ing about it will lead one to attain ultimate liberation. You see in
India that not all people have practiced Zen. In China there are
some who have never practiced it. In Japan the same will be true.
If there is one out of ten thousand people who practices it, how
could it be impossible? If on the grounds that no one can do it you
wont exhort anyone to practice it, then people will lack both the
proper and adverse occasions for it. Moreover, the Mahpraj-
pramit Sutra (T. 6: 539ab, quoted above, p. 78) has this:
Dear riputra, after my death, in the last time, on the last

occasion, in the last ve hundred-year period when my teach-
ings are lost, a scripture like this that accords with the pro-
found knowledge of emptiness will play a great part in help-
ing people attain awakening in the direction of the northeast
83
as well.... Innumerable men and women of noble mind will

gain unimaginable benet.
Further, the Middle Treatise (T. 30: 1b) says in eect:
Question: Why do you compose this treatise?
Answer:47 During the last ve hundred-year period after the

3c Buddha assumed the form of parinirva, people are dull-
witted and deeply attached to various forms of his teachings,
and seek something nal in them. Instead of realizing what
the Buddha meant by them, they merely cling to their ver-
bal expressions. While they hear about ultimate emptiness
in the Mahayana teachings, they dont know for what rea-
son things are empty of self-nature. Therefore, they give rise
to xed views and doubts about emptiness. Why do various
faults arise in the midst of ultimate emptiness? In order to
[clarify] this, the author composed this Middle Treatise.
The Tiantai schools Elucidatory Comments (T. 33: 858b) says:48
Here is a doubt: The Lotus Sutra has already revealed the

ultimate truth through provisional teachings. Why does the
Mahparinirva Sutra further propagate what is provi-
sional? Master Zhiyi in the treatise explains that the latter
teaches about the life-redeeming valuable treasure. The
Mahparinirva Sutra, fascicle 14, says:49
Seven varieties of gems, which their owner does not take

out for use, are called treasures. The reason this person
keeps them hidden is that he thinks of their future use.
When the cost of grain is high, when enemies invade the
country, or when the nation happens to have an evil king,
the possessor can use the treasures so as to redeem his
life. When it is hard to get some property, he can take
them out for use.
The same is true with the Buddhas hidden treasure.
It may happen that in the latter-day world evil members
84
of the sangha will hoard prohibited properties, or that all

the four groups of sangha members will insist that the
Tathgata (kyamuni) nally entered into complete
extinction, and will read and recite non-Buddhist scrip-
tures without respecting50 Buddhist sutras. At the time
when such evils appear in the world, those evils must be
destroyed. That is why the Tathgata expounded this
sutra. Should this sutra disappear, the Buddhas teach-
ings will disappear on the spot.
What the author of the treatise means by pointing to the

Mahparinirva Sutra as the valuable treasure is this: pas-
sages of the sutra that appear before and after the above
quote all propound the eternity of nirvana, the extinction of
suering, the very teaching that truly supports morality. In
this latter-day world evil sangha members who break the
moral precepts (la), or who make no eorts [to learn] the
Mahayana teachings as well as [to uphold] moral conduct,
will lose the life of eternal abiding. But let this sutra be
trusted; it propounds the eternity of nirvana, the very teach-
ing that is the true support for morality. It is fully equipped
with both yna (vehicle) and la (precepts).
The Tiantai schools Solutions for Propagation (T. 46: 345b)

says:51
Then again the Mahparinirva Sutra is specially meant

for the latter-day world because it carries the exposition of
expediency.
In addition, [Zhanrans] Calming and Contemplation: Their

Meaning and Examples (T. 46: 447b) says:
We need the Mahparinirva Sutra because, although

everyone in the various vehicles, relying on the Lotus Sutra,
returns to the one real truth, people of the latter days, who
are dull-witted, will see their own practice fall at should
85
they lack support. Only their own practice and support from
the ground of their being together can cause them to pro-
ceed further. The Buddha in transformation himself looked
upon his death as the end of his lifetime activities. Much
more so with our latter-day world, where practice will not
advance without support. Therefore, the sutra expounded
the eternity of nirvana as the true support for morality, and
revealed the reality.
The Lotus Sutra (T. 9: 37c) says:
In a latter-day evil world...a bodhisattva may sit in a secluded

place and practice calming himself, contemplating that every-
thing that has form is empty of self-nature, and that [all phe-
nomena] are in their forms as they should be. . . . He may
always be willing to contemplate on such forms as they are
in their original way, and abide unmoved and stable like
Mount Sumeru.
Great Master Tiantai,52 in his commentary on the chapter

Abiding in Bliss [in the Words and Phrases in the Lotus Sutra]
(T. 34: 120b), says:
By contemplating, the scripture means the wisdom of con-

templating the Middle Way. By everything that has form,
it means everything in all ten directions. . . . Contemplation
goes with nineteen phrases. The rst [phrase]53 expresses
what is general; the other eighteen phrases correspond to the
eighteenfold emptiness (nya) expounded in the Mahpra-
jpramit Sutra.
Further, the [Lotus Sutra] (T. 9: 37c38a) says:
In a latter-day world after the Tathgata manifested pari-

nirva, a bodhisattva who wants to preach on this Dharma
Lotus truth should abide in bliss. No matter whether it is when
he is explaining the truth to others or when reading the scrip-
ture, he may not speak of the faults of any other person or
86
scripture. He may not despise other preachers. He may not

talk about his like or dislike of others or of their merits or aws.
It further says (T. 9: 38c):
In the latter-day world where the Tathgatas teachings are

about to be extinguished, those who want to hold the truth 4a
of this Lotus Sutra as their guide should be friendly and ami-

able to everyone, both laypeople and mendicants. They should
be compassionate to those who have not been seeking awak-
ening, making this vow: When I attain awakening, no mat-
ter where I may nd myself then, I will exercise to the full
my possible supernatural power and wisdom to enable them
to abide in this awakened truth.
These passages on four blissful ways of being from the Lotus

Sutra all refer to a latter-day world. Then we know that all three
sutrasthe Mahprajpramit, the Lotus, and the Mahpari-
nirvaexpound the essentials of self-concentration (samdhi)
in seated posture (i.e., zazen) and the contemplation based on it
that were intended for the latter-day world. If the generations of
[people of ] the latter-day world lacked the capabilities and occa-
sions for attaining awakening, the Buddha would not have ex-
pounded them. Since, however, this is not the case, the practice
ourishes in the great land of Song. Only out of their ignorance
do some people in the contemporary world believe that Buddhism,
a religion based on the Buddhas teachings, has been extinguished.
But they are wrong, as you will see from the details noted in the
ninth gate.
Above I quoted a passage from the Mahprajpramit Sutra,
[people attain awakening] in the direction of the northeast [as
well]. This indicates China, Korea, and Japan. The Buddhas
teachings have already been transmitted into China. Korea has
had the transmission of the Fayan sect of the Chan school. When
Deshao, the State Master of Tang, had some missing fascicles of
Tiantai school texts sought in Korea and Japan, he knew that the
Chan school was ourishing in Korea.54
87
It has been nearly three hundred years since State Master

Deshao of China passed away. Before this, in Japan in the Tenpy
era, a master from Tang China, Daoxuan (Dsen),55 who stayed at
Daianji in Nara, transmitted the teaching of the Chan school to
Reverend Gyhy.56 Great Master Dengy (Saich)57 says in his
Genealogy (Zensh 1):
According to the permit for my joining the sangha as a monk,

the guiding master was Gyhy, Dharma Master for Trans-
mission of the Lamp, who lived at Daianji, in the left quar-
ters of the capital.
My forefather in the Dharma, Reverend Daoxuan, had
brought with him from the Great Tang a copy of Great Mas-
ter Bodhidharmas treatise on Chan, which has been stored
in the treasury of Mount Hiei. Toward the end of the Enryaku
era (782805) I visited the Great Tang to ask for further
guidance about Great Master Bodhidharmas transmission.
On October thirteenth, the twentieth year of Zhenyuan
(Jgen, 804), from Xiaoran (Shzen or Ynen, dates unknown),
a monk of the Chanlinsi (Zenrinji, present-day Dacisi; Dai-
jiji) on Mount Tiantai, I received transmission of the lineage
of the Dharma through the two countries, India and China,
as well as Bodhidharmas Dharma transmission, a Dharma
treatise fom Mount Niutou, and so on. I brought home these
texts with high esteem to be preserved on Mount Hiei.
Four hundred years have passed. I, Eisai, who regret the sev-
erance of this school, have recourse to the Buddhas sincere expo-
sitions meant for the last ve hundred-year period, and eagerly
wish to let ourish what has been abandoned and to carry out what
has been cut o. As for direction and time, they accord with the
Buddhas words. How dare you say we have neither the capabil-
ity nor occasion for attaining awakening?
Besides, since the [time when the] Tathgata manifested his
parinirva, which corresponds to Chinas Zhou (Sh) dynasty, the
fty-second58 year of King Mu (Boku), the year of renshen (mizu-
88
noe-saru, 949 B.C.E.), counted through to the present ninth year of

Kenky in Japan, the year of (wuwu) tsuchinoe-uma (1198 C.E.),
it has been two thousand one hundred and forty-seven years. This
means that we are now within two hundred years in the last ve
hundred-year period after kyamuni. Great Master Tiantai says
[in his Words and Phrases [in the Lotus Sutra] (T. 34: 2c)]:
The last ve hundred-year period receives the benets of the

living truth of awakening that originated in the distant past.
Great Master Miaole (Myraku, i.e., Zhanran; Tannen) com-

ments on the above statement [in his Notes to the Words and
Phrases] (T. 34: 157b):
At the beginning of the latter-day world the great teachings

ourish. Hence, ve hundred.
Now you have said [that contemporary people have] neither

capability nor occasion [to attain awakening]. This goes against
our Original Teachers (i.e., the Buddha) edict. It also nds fault
with the knowledge of emptiness; it disparages Buddhas and bodhi- 4b
sattvas59 as well.
The Mahprajpramit Sutra (T. 7: 189b) says:
Among the mendicants who practice my teachings on the

awakened truth and monastic precepts, there will be ones so
foolish and stupid that although still calling me Great Mas-
ter, they will slander and destroy my expositions of the pro-
found knowledge of emptiness. Dear Subhti, you should
know that slandering the knowledge of emptiness is slan-
dering Buddhas and bodhisattvas.60 Slandering awakening
is slandering the Buddhas knowledge of all forms.
The same scripture, in the passage preceding the one quoted

above (T. 7: 189a), says:
If I explain in detail what forms and measures of evil rewards

a transgressor of my teachings on the awakened truth will
89
come to have, on hearing me he will be horried, vomit hot

blood, and immediately his life will end as if [he were] shot
by a poisoned arrow.
All this means that for those who have become mendicants in
the Buddha-Dharma to give rise to the view of self even for one
moment will amount to slandering the knowledge of emptiness.
The Buddha Treasury Sutra (T. 15: 786a) says:
Dear riputra, in my teachings on the awakened truth one

has the base of all xed views rooted out; one has all the ver-
bal ways cut o, like hands in the empty sky that have noth-
ing to touch and be obstructed by. The right way of being for
way-seekers (ramaas) should always be like this.
The Sutra of Pleasure and Garlands (T. 14: 931abc) says:
Being free from the mind and from discrimination is the way-
seekers right mode of being; to protect ones sense faculties
in their functioning is the way-seekers right mode of being.
This being the case, even if some may try propagating the
ancient texts of the Vedas in this country, people of wisdom will
not stand in their way. You may take good care of your sense fac-
ulties in working them, and never obstruct the Buddhas teach-
ings from ourishing.
The Lotus Sutra (T. 9: 50a) says:
All the various productive activities in the world to help sus-

tenance accord with the true mode of reality and dont con-
tradict it.
The school of Zhenyan (Shingon, i.e., the Mantra school) [in

the Commentary on the Mahvairocana Sutra] (Zokuzky 136,
459b) says:
Insofar as you nd yourself in the Tathgatas teachings

for helping people attain awakening, you may make a vow
90
and practice in that direction. Dont belittle the scriptural

teachings of any of the three vehicles. If you do, you will be
slandering the Buddha, Dharma, and Sangha; you will be slan-
dering peoples great aspiration for awakening (bodhicitta).
Since every means in the treasury of esoteric teachings
is the Buddhas expedient, to nd fault with any of them is
to nd fault with all his teachings. Various things of the
world, eorts of livelihood, industries, the arts, and so on,
have their right reasons. They accord with what the Buddha
has preached. You cannot slander them. Much less so with
the teachings of the three vehicles.
In addition, the Majur Inquiry Sutra (T. 14: 501a) says:
In the future there will be twenty divisions among my disci-

ples. They will enable my teachings to abide long. They will
all acquire the four grades of attainment culminating in arhat-
ship. In their inheritance of my teachings in the three col-
lections (Tripiaka) they are equal, without relative superi-
ority or inferiority or even without medium. Like seawater,
whose taste has no dierence in being salty, and like the same
person having twenty children, as the true expositions of the
Tathgata, dear Majur, the original two divisions come
from the Great Vehicle; they come from perfection of the
knowledge of empiness (prajpramit).
According to The All-pleasing: A Commentary on the Rules

of Discipline (T. 24: 796c) as well as other sources, we have this
expression:
For what reason did the Buddha [at rst] not permit women
to be ordained as sangha members? He could not do so before
he established regulations for female members to respect male
ones. If he had permitted women to be ordained without the
regulations, his teaching would have diminished ve hundred
years from its original duration, which was one thousand
91
years. Establishing the eight rules of respect for nuns toward

male mendicants reestablished the longevity of the teachings
to the full one thousand years.
After the period of the authentic teachings comes that of
another thousand years when what has the appearance of
authentic teachings prevails. Then comes the period of ten
thousand years when the teachings come to an end. During
this latter-day period, for the rst ve thousand years peo-
ple practice to attain the three kinds of wisdom and the four
grades of attainment. After six thousand years, there will be
no attainment of arhatship. After ten thousand years, there
4c will be no practice of the Buddhas teachings; scriptural
expressions will be lost of their own accord.
What you say is contrary to the signicance of these passages,

by falsely making arguments and hindering their circulation. This
already violates reason.
The Mah[prajpramit] Treatise (T. 25: 416a) says:
All arguments have faults of transgression. Only the Buddhas

profound wisdom extinguishes all discursive thought and speech.
The Lotus [Sutra] (T. 9: 10a) says:
The Tathgata appears for the purpose of

Proclaiming the Buddhas wisdom.
Also this (T. 9: 15a):
What you now have to attain is

None but the Buddhas wisdom.
Generally speaking, the Tathgatas original intent to appear

in the world is to cause living beings to destroy evil views and
abide in the broad mind of no-dispute, which is the knowledge of
emptiness.
The Tiantai schools Great Calming and Contemplation (T. 46:
63b) says:
92
The Tathgatas teachings show people the truth of no-dispute.

Digested, [the teachings] will make sweet dew; otherwise,
they will turn into poison.
The Solutions for Propagation (T. 46: 317c318a) comments

on the above passage:
The expression following the Tathgata means that the

original intent of the Buddhas teachings is to show people
no-dispute. Disputation is a human fault. How could one relate
it to the Dharma and nd fault with the Dharma? Now the
Buddha wants to show people the truth of no-dispute. There-
fore, he expounds the Mahprajpramit [Sutra]....
All this means that the Buddhas teachings, either great
or small, originally show people the truth of no-dispute. Heav-
enly sweet drops of dew originally grant longevity to the
taker; foolish people take them undigested [and as a result]
they shorten their natural lifespan. The same is true with
the Buddhas teachings. Originally they make one directly
realize the extinction of suering (nirvana) as ones eternal
abode. As one gives rise to disputes, he enters into one of the
three evil modes of existence.
The Sutra [of the Brahm Called] Excellent Thinker (T. 15:
36c) says:
Buddhas dont appear in the world to cause living beings to

quit the suering of birth and death and enter nirvana. They
appear in order to cause beings to become free of the two xed
views of birth and death and nirvana.
Because what you say is contrary to these passages, you slan-

der praj, the knowledge of emptiness.
Question: Someone says, The principle of the Zen school does

not set up words out of which to make any dogma, so it lacks ver-
bal evidence. Without any scriptural verication, however, the
lord of the state will have diculty in trusting and accepting it.
93
Besides, you are such a worthless character. How dare you abruptly
surprise the lords hearing!
Answer: The Sutra of the Benevolent King (T. 8: 833a) says:
The Buddha said, As I clearly see the kings in the three divi-
sions of time now with my vefold eyes, it is because of their
attendance with ve hundred Buddhas in their past lives that
they have become sovereigns. That is why all the sages and
arhats come to see them in their lands and bring about great
benets. If the sovereign exhausts his good fortune, sages will
abandon him and quit the land. The land, abandoned by sages,
will necessarily suer seven disasters.
Lord, if in a future world kings uphold the Three Treas-
ures [of Buddha, Dharma, and Sangha], I shall have the ve
powerful bodhisattvas visit and protect their lands.... Those
ve great beings, assisted by ve thousand great deity-kings,
will bring about great benets in your lands.
Lord, you and you all may uphold prajpramit.
Therefore, all the kings, on hearing the Buddhas teachings,

will naturally have condence in them and accept them. Insofar
as monarchs esteem the Buddhas teachings, who should rst have
to gain evidence for the teachings and then allow them to prevail?
The violent king of Qin (Shin) ordered the burning of books
(213 B.C.E.). During the Huichang (Kaish) era (8425 C.E.) Buddhist
monks and nuns were injured. The Daoist minister Lingsu (Reiso)
suppressed the Buddhist religion (1117 C.E.), and his emperor Hui-
zong (Kis, r. 110125 C.E.) disgured Buddha statues. None of
these rulers were those who enjoyed their sovereign status as a
reward of their attendance with Buddhas in past lives. They belong
to those whose existence was formed by their evil desires. You
should not say that the Buddhas teachings are too subtle for mon-
5a archs to trust in.
Thus, a monarch who succeeded to the throne through abdi-
cation of the previous monarch had already attended ve hundred
94
Buddhas, hadnt he? The same is true with mendicants who trans-
mit the lamp of truth. They have planted excellent roots of virtue,
not merely with two, three, four, or ve Tathgatas. With Buddhas
as numerous as the grains of sand in the Ganges River they have
deeply planted the seeds of vast praj, and now they realize the
living truth of one phrase.
The Diamond Sutra (T. 8: 749ab) says:
The Buddha said, You should know that these people planted
roots of virtue not just with one, two, three, four, or ve
Buddhas. They have already planted roots of virtue with an
innumerable thousand, ten thousand Buddhas, and on hear-
ing these phrases they will have even one moment of calm
pleasure.
It will be the monarchs who will be the most pleased [with the
phrases of the sutra], wont it? So what fault could there be in sur-
prising the emperors ears with my wish to let Zen ourish in this
land?
Generally speaking, destitute peoples grief is likely to reach
the emperors notice. Much more so must it be with the appeal
from a monk who has been granted a royal certicate of ordina-
tion! How could it be otherwise with me, Eisai, who has risen to
the present priestly rank? Xuanzangs Great Tang Dynasty Record
of the Western Regions (T. 51: 907c) says in eect:
In ancient times in Central India in a country named Yud-

hapati there were three Buddhist mendicants coming from
the northern direction, on their way to make a pilgrimage to
the Buddhas holy traces. Meanwhile, temple priests in India
despised these three mendicants, calling them men from out
of the way (i.e., non-Buddhists), and would not let them stay
overnight in their temples. The [mendicants] were always
turned away with the reason that in all the ve parts of India
mendicants had their ears pierced with hanging rings but
these monks did not. Exposed to the rain and mist, they were
skinny, wan, and sallow.
95
It happened that the king came out to take a walk in the

street and, on seeing the three mendicants, said to them,
From which direction have you come, revered mendicants,
to nd yourselves [in such a condition]? They answered, We
are from the northern country of Tukhara. Once a few of us
promised one another, The living principle of the Buddhas
teachings is so subtle and deep, words or talks cannot pene-
trate it. Fortunately the Holy Ones traces still exist. Paying
a respectful visit to them may extinguish our human trans-
gressions. Let us share the same wish and be pilgrims
together. Having made this promise among ourselves, we
traveled this far. But the way-seekers of India dont dare show
compassion toward us. On the contrary, they have always
rejected us, shutting us out of their monasteries, and so on.
That is why we have become like this.
Hearing the mendicants talk, the kings sympathy
increased. He chose a beautiful place, had a monastery built,
and on a white piece of cotton wrote an inscription: Our Royal
Self, most honored among the people, enjoys this status
through the graceful protection of the Three Treasures. Being
lord of the people, I have already been entrusted by the
Buddha to help his teachings be propagated throughout the
land. Those who wear the dyed robes of monks will be in my
gracious service. I have had this monastery built to invite
traveling way-seekers here. From now on those mendicants
who have ears pierced with hanging rings will not be allowed
to stay overnight in this monastery I have built.
What an honest and sincere remark this is! The Sutra of the
Benevolent King (T. 8: 833b) says:
Therefore, I entrust kings with [the Three Treasures].
It also says (T. 8: 833a):
Their attendance with ve hundred Buddhas in the past lives

enables them to become sovereigns.
96
It also says (T. 8: 833a):
Great Lord, I now entrust you with the Three Treasures.
It also says (T. 8: 833c):
Great Lord, after my death in the future world the four

[kinds of sangha members] (monks, nuns, laymen, and lay-
women), my disciples, and the lords and princes of all the
small countries will be those who preserve and protect the
Three Treasures.
The monarch of Japan is not a descendant of this king of India

but the most honored of the imperial palace is always a child who
takes shelter in the Buddha. The great lord of Yuezhi (India), on
hearing of the three mendicants trials, had a monastery built for
them. Why would the noble lord of Japan not respond to an appeal
from a poor monk and grant an edict on paper? Your hindrance 5b
and reproach against me is something that will cause the destruc-

tion of the Buddhas teachings; it will ruin the land itself. You
should not be so insistent [on denouncing me]. The Sutra of the
Benevolent King (T. 8: 833c) says:
[The Buddha said,] In the future world monarchs of small

countries as well as the four [kinds of sangha] disciples will
all commit this transgression. It will cause the destruction of
the country, a result they must suer themselves. They run
counter to the Buddha, Dharma, and Sangha.
Great Lord, in the future world let people have the truth
of this scripture circulate among them, for this is the vessel
of the truth awakened to by the past seven Buddhas; this is
the path that all the Buddhas in the ten directions unfail-
ingly tread.
Evil mendicants mostly look for fame and prot. In the
kings presence they will preach what will directly or indirectly
cause the destruction of the teachings of the Buddha-Dharma.
The king, not discerning, will trust [them] and listen to their
97
words, and willfully establish laws without having any

recourse to the Buddhas moral precepts (la). I take this for
the direct and indirect cause of the destruction of both the
teachings of the Buddha-Dharma and their land. It will be
precisely at this time that the authentic teachings of the
Buddha-Dharma will be lost.
Hearing this exposition by the Buddha, the kings of the
sixteen larger countries wept with grief. They cried their hearts
out and their tears moved the three thousand great worlds.
The sun and moon, the ve planets, and the twenty-eight stars
lost their brightness and became invisible. Then, each of the
kings in his sincerest heart accepted and upheld the Buddhas
words, We should not restrain people from becoming mendi-
cants to practice the Way as one of the four [kinds of ] sangha
members; we should do as the Buddha teaches us to.
The Mahparinirva Sutra (T. 12: 381a) says:
Now with the propagation of the Buddhas unsurpassed

authentic teachings does the Tathgata entrust kings and
ministers as well as the four [kinds of ] sangha members.
These sovereigns and four [kinds of ] sangha members should
admonish way-seekers to make their [practice of ] morality
(la), self-concentration (samdhi) and knowledge of empti-
ness ( praj) become61 powerful. If there are those who would
not learn to practice these62 three kinds of vessels of the truth,
who are lazy, who violate precepts, and who slander the
Buddhas teachings, then the kings, ministers, and four [kinds
of ] sangha members should try hard to cure them of such
wrong ways of being. Dear Kyapa, the kings who do this
are free from transgressions.
As you see, the Buddha has already entrusted kings with

praj, the unsurpassed, authentic teachings of his truth. Mon-
archs should give directions for themselves. Why should wicked
minds be left uncontrolled to create obstacles? I want to let the
98
declining Zen [school] ourish in this country, whereas you forcibly

nd fault with it. I am a poor mendicant, unworthy of the name,
but how does that mean that the Zen truth can be faulted? This
kind of inference betrays the Buddhas children, who then nd
fault in the Buddhas teachings. The Mahparinirva Sutra (T.
12: 380c381a) says:
For those who slander the Buddhas teachings, the sangha

should decide either to expel them from the sangha or to chas-
tise them within the sangha. . . . Dear Kyapa, the reason
the Tathgata demands a decision for taming those who nd
fault with the Buddhas teachings is that he wants to show
that evildoers will have their own retribution.
After my death, in every direction there will be mendi-
cants who keep the moral precepts, who live in full dignity in
their conduct, and who wish to preserve and protect the
authentic teachings. When they see those who destroy the
teachings, they respond actively, curing them through pun-
ishment, such as expelling or chastising them. These mendi-
cants will surely acquire immeasurable and incalculable merit.
Monarchs, therefore, should think well of the Buddhas entrust-

ment and have no objection to it.
Question: Someone says, Zen is a principle commonly applied

in the various schools. Why do you dare to set up an independent
school for it?
Answer: For naming an independent school with a common

principle or for making a single truth represent two elds, we can
cite more than one example. The so-called religious observance of 5c
restraint (savara-la) is a common concept among the schools.

Nevertheless, it establishes the Vinaya school. Mendicants moral-
ity cannot be dierent but all the ve parts of India have ve divi-
sions of the Vinaya (monastic rules). The three collections of
Buddhist [teachings] (Tripiaka, i.e., sutras, Vinaya, and stras)
is the truth of the one same path but the eighteen [plus two basic]
99
branches in India had their own Tripiakas. The Middle Treatise

directly discusses the one real truth, and it has become the basic
text of the two schools, Sanlun (Sanron) and Tiantai (Tendai). The
Zhenyan (Shingon) school is an esoteric vehicle, and it has the two
temples, Tji63 and Tendai.64 Still more so with the Chan (Zen)
school, which represents the ultimate principle of all the schools
and the capital of the land called Buddha-Dharma. In setting up
one independent Zen school, there should be no hindrance at all.
Because of this, Great Master Dengys Genealogy (Zensh 1,
199248) says:
It has been a long time since the genealogy came into being.
The Buddhas teachings had their source in Central India.
They came through the Great Tang and owed into Japan.
In India, transmission of the teachings already included sutras
and their commentaries. In China also, transmission from
one to another formed a lineage. Transmission of the Buddhas
teachings down to me (Saich) in Mount Hiei has had no
genealogy from master to master as yet.
Therefore, I respectfully compile the transmission of the
Buddhas teachings through the three countries, and want
to show them to those of our school who will come in later
ages. They are:
A lineage genealogy, in Great Master Bodhidharmas
entrustment, of master-to-master transmission;
A lineage genealogy, in the Tiantai Lotus school, of mas-
ter-to-master transmission;
A lineage genealogy, in the Tiantai perfect teaching
( yuanjiao; enky) of the bodhisattva la, of master-to-mas-
ter transmission; and
A lineage genealogy, in the two elds of activities of the
esoteric deities (maala), matrix (garbha) and thunderbolt
(vajra), of master-to-master transmission.
Great Master Chishs Similarities and Dissimilarities of the

Teaching Forms (T. 74: 312c) says:
100
Question: Traditionally it has been said that the Buddhas dis-

ciples are of three sorts: Dhyna masters (zenji), Vinaya mas-
ters (risshi), and Dharma masters (hshi, hosshi). Of the con-
temporary schools, which school has which master?
Answer: The three schools of Zen, Tendai, and Shingon have

Dhyna masters. All the other schools [except the Vinaya
school] have Dharma masters. These three sorts of masters
are found in Dharma Master Shenfangs (Shinb) Brief Com-
mentary on the Ten Wheels Sutra.
Question: As for the Zen school, what kind of school is it?
Answer: This school is not included among the eight schools.65
Question: What is the characteristic of this school?
Answer: The Zen school has the Diamond Sutra and the
Vimalakrti Sutra as its main references. Its principle is that
the mind is nothing other than the Buddha. A mind freed
from clinging to anything constitutes its religious act. Its pur-
pose is [to cause people to realize] that everything that has
its own characteristics is empty of self-nature. Since the
Buddha handed down the robe and bowl to Kyapa, trans-
mission from master to disciple has not changed. Details are
known from the records.
Question: Who has introduced this school to Japan?
Answer: Great masters one after another left Mount Hiei,

entered the Great Tang to seek the truth, personally received
this transmission, and returned home.
Venerable Annens Treatise on Teaching Time Polemics (T.

75: 355b and 362a) says:
In the three countries, various schools have had times of

rise and fall but the nine schools have been practiced side
by side. . . . According to the degree of depth of their doctrines,
101
from deep to shallow, the nine schools are as follows. First,

the Shingon school, with its doctrine, the one perfect princi-
ple, which is the mystery of all the Buddhas, expounded at
all times and places by the Tathgata Vairocana (Great
Sun), who is eternal and free from change, naturally stands
rst. Then the Zen school, with its traps and nets amply
employed by kyamuni all his life, and ultimately with
emphasis on the transmission of mind to mind without
6a reliance on scriptural authority, constitutes the heart of all
the Buddhas [teachings] (sarvabuddhapravacana-hdaya).
For this reason it counts as the second in order. . . . The Kusha
(Abhidharmakoa) school stands as the ninth.
The Song Dynasty Biographies of Eminent Monks by Zanning

(Sannei) (T. 50: 724b) says in eect:
Buddhism in China has had three teachings: exoteric, eso-

teric, and [the teaching] of the Mind. The exoteric teaching
has [Kyapa-]Mtaga66 as its rst patriarch. The esoteric
teaching has Vajrabodhi67 as its rst patriarch. The teach-
ing of the Mind has Bodhidharma as its rst patriarch.
We have seen how in China and Japan the Chan (Zen) school
has been interpreted; in the three countries the nine schools have
been practiced together. This school arose in the Liang dynasty,
ourished in the Song dynasty, and in the Chen and Sui [dynas-
ties] brilliant scholars did not argue whether Chan was a general
principle or a particular school. Wise emperors of the Tang and
Song let it be practiced along with other schools. Gyhy and
Dengy transmitted it to Japan. Chish and Annen both practiced
it. As soon as young people heard the name Zen, they began
arguing about it. Whose shame is this?
Question: Someone says, Establishing a new school is a rare68

matter. You are far from the right person. Why do you want to
accomplish such an important matter?
102
Answer: Two thousand years ago when kyamuni passed away,

he entered into perfect calmness (parinirvta) together with his
teachings as many as the grains of sand in the Ganges River.
navsin was the third [after Kyapa and nanda] who was
entrusted with transmission of the teachings of the Buddha-Dharma.
He entered into extinction and simultaneously carried away eighty
thousand teachings from each of the threefold collection (Tripiaka).
Since then, as time passed, the number of teachings gradually
decreased, and the practice of morality (la) became more leaky
and faulty, depending on the decline of practitioners. However, in
India Avaghoa (second c. C.E.) and Ngrjuna (secondthird c.
C.E.) realized the truth of one reality. In China Nanyue Huisi (Nan-
gaku Eshi, 51575) and Tiantai (Tendai; Zhiyi; Chigi, 53897)
attained samdhi. The Dharma light illuminated the four distant
quarters; the practice of morality reached the [latter-day world in
its second] ve hundred years. If by identifying ourselves with mere
commonality and vulgarity we did not practice following these holy
footsteps, how would the teachings of the Buddha-Dharma con-
tinue? How could you not feel sorry about the extermination of the
Zen truth but instead scrutinize the faults of humans and the truth?
The Lotus Sutra (T. 9: 38b) says:
You should not belittle and rebuke those who learn to prac-
tice the Buddhas Way so as to uncover their merits and
demerits.
Venerable Annen69 says [in his Treatise on Teaching Time

Polemics] (T. 75: 355a):
Publicizing oneself while belittling others cannot be called

propagating the Way.
The Mahprajpramit Treatise (T. 25: 63c) says:
If one slanders and rebukes others religion because of strong

attachment to ones own, even a practitioner of morality wont
be exempt from the torture of hell.
103
The Mantra schools [Commentary on] the Mahvairocana

Sutra (Zokuzky 136, 276c) says in eect:
What is the demonic (rkasa) mind? It is that which gives

rise to evils in the midst of goodness. Let me explain this.
Someone may believe in the Buddhas words and build places
of worship. Finding blame in this, the demonic mind will say,
You are injuring innumerable worms and giving much trou-
ble to the benefactors. What could be the benet of this? You
deserve only the retribution of pain. This kind of evil mind
is what I mean by the demonic mind. Simply observing the
merit and benet of that persons faithful act, without look-
ing for his faults, counters the demonic mind.
The Sutra of ragama Practices (T. 19: 107a) says:
It is because the Tathgatas in the ten directions are of one

and the same path. What makes one free from the suering
of birth and death is always the genuine mode of his being
(ayamaa; jikishin). It is because his mode of being and
words are genuine and not articial.
This being the case, when both ones mode of being and words
are not genuine but articial, and when he looks to nd fault in
both humans and the truth, how could that person know the path?
The Mahprajpramit Treatise (T.25: 129b) says:
One hundred years after the Buddha passed away, a man

named Upagupta attained arhatship and became a great
guiding master for the world. In those days there was an old
nun, aged one hundred and twenty. As a child, she had seen
the Buddha. Upagupta came to hear from her how the Buddha
had looked and comported himself. The nun wanted to exam-
6b ine the masters behavior so she attached a bowl lled with
oil to the back of the door. Upagupta approached and slowly
opened the door. A little of the oil was spilled. After he entered
and sat, he asked how the Buddha had emitted light from
104
himself. He also asked how the sangha members had com-

ported themselves. The nun answered: In the days when the
Buddha was alive, there was a group of six sangha members
who were very evil mendicants, yet their behavior accorded
with the regulations and excelled yours. In walking, stand-
ing, sitting, and lying down they never missed established
rules. When the group of six entered this door, they never
caused any oil to be spilled. You are an arhat who possesses
the six supernatural powers. Nevertheless, you cannot equal
them. Hearing this, Upagupta felt deeply ashamed.
However, in the days when the Buddha was alive, of the group
of six mendicants two fell into the ngas (serpent demon) mode
of existence and two rose to the realm of the devas (heavenly gods).
On the other hand, Upagupta was a man who had gained all the
four attainments.70 Does this not tell us that in the latter-day world
not even a single precept should be made little of ? Still less so with
our intention to benet other beings. Since our intention can never
go against the Buddhas, how could ours be distinguished from the
Buddhas intention?
The Mahparinirva Sutra (T. 12: 590a) says:
As for the aspiration to attain awakening (bodhicitta) and

attaining ultimate awakening (anuttar samyaksabodhi),
these two cannot be separated. Of these two the rst is very
hard; it is the aspiration to have others attain awakening
before oneself does so. Therefore, I respectfully salute people
of original aspiration.
Although this is a rare thing in the history of this country,

and although I am an unworthy person to promote it, my daring
to follow in the footprints of preceding sages with the practice and
vow of great compassion wont meet any obstruction, will it? Besides,
although the latter-day world would not have any appropriate ves-
sel, examples of an important position to be ocially established
in founding a new school have not been lacking. If we want a
105
Taigong71 for the ministry, we shall wait in vain for a thousand

years. If we need a Kumrajva as a model for teachers, ten thou-
sand generations will pass without a Kumrajva. However, even
half a verse on the awakened truth was not belittled.72 Why
should the citer be strongly despised? As for me, I have already
ascended to the ocial position for Transmission of the Lamp. Con-
cerning the matter of reviving what has been abolished, why should
we not expect imperial sanction? I sincerely hope there will be thor-
ough investigation into this matter.
Question: Someone says, Ancient patriarchs were all those

Tathgatas who had manifested themselves as bodhisattvas. You
have no special virtue. How could imperial sanction be aorded to
you for reviving what has been abolished?
Answer: Do you abandon the gems that lie buried within ore,
saying that the ore does not yet emit bright luster? No one would
give up [a bag of ] gold [for the reason] that the leather bag stinks.
For the valuable brocade from Shu (Shoku; Sichuan Province) no
one asks who the owner is. Betel palm is sought only for its taste.
The Zen school alone expounds that the Dharma causes living
beings to cross the sea of birth and death. Besides, the teachings
of the Buddha-Dharma for the latter-day world mostly work with
hidden benet. Not necessarily do they seek supernatural trans-
formation. The recent rebuke against Eisai is far from a digrace
to Eisai alone, isnt it?
The Vinaya in Four Divisions (T. 22: 568c) says:
It is said that the following once happened. The World-hon-

ored One accepted an invitation from a man of priestly caste
(brahman) at Veranj. Misled by the destroyers (mras), the
priest forgot his dedication to the World-honored One whom
he had invited, and made no meal oerings. The World-hon-
ored One had arrived at Veranj with ve hundred mendi-
cants. It was already the summer rainy season [when the
sangha dwelled together in one place] (i.e., summer retreat).
106
Unable to return to Rjagha, they stayed in the woods of a

nearby hamlet. There they met with famine, and it was
extremely hard to obtain any food from almsrounds.
At that time a horse trader from Parikh came around
with ve hundred horses. He happened to see that the Buddha
and his disciples were starving, and immediately donated half
of his horse barley to the ve hundred mendicants. To the
Buddha he donated a peck of [the barley].
Then Maudgalyyana said to the Buddha, I shall y to
Uttarakuru in the north and obtain rice there. The Buddha 6c
said to Maudgalyyana, You have the supernatural power

to do so. As for ordinary mendicants, how could they do the
same thing? Maudgalyyana said, I can take them with me,
using my supernatural power. The Buddha said, Give it up.
You possess supernatural power but in the future how could
ordinary mendicants accomplish this?
It also says in eect (T. 22: 946c):
Venerable Piola (Bhradvja; Binzuru) displayed his super-

natural power for a benefactor. The Buddha scolded Piola,
saying, How dare you display supernatural power to a bene-
factor for one meal! Its like a prostitute who for the prot of
half a coin will show her body to others. I am punishing you.
You may not enter nal extinction but will abide in the world
to be a eld of merit for the latter-day world.
The above shows how the Tathgata made this regulation

against displaying supernatural power for the latter-day mendi-
cants. In ancient days73 the king of Pengcheng (Hj) blamed Chan
Master Farong (Hy, 594657) of Mount Niutou,74 patriarch of
Great Master Dengy. Later the king saw a true friend in the mas-
ter and put his condence in him. As for the hidden fragrance of
divine responsiveness, who could know its omen?
Question: Someone says, The Zen school insists that it does

not set up words out of which to make any dogma. This will make
107
lazy people more disinclined to study the holy teachings and will
lead to the extinction of the Buddha-Dharma.
Answer: The Buddha-contemplation Samdhi Sutra (T. 15:

648a) says:
My disciples in the future world, if they want to contemplate

the Tathgata, should practice three things. The rst is to
recite the profound scriptures expounded by the Buddha. The
second is to keep the moral precepts and the four basic pos-
tures (sitting, standing, walking, and lying down) without
transgression. The third is to concentrate [their] thoughts on
the essential features of the Tathgata and not scatter them.
Therefore, this school studies all the eight treasuries,75 and

practices all the six perfections (pramits). If anyone says that
the Zen school advocates the mind as nothing other than the
Buddha, and wont examine the traces of the Buddhas teachings,
how would this be dierent from a person who, [while traveling]
in the night just before dawn when it is not yet bright enough, dis-
cards their lamp and thus falls down a rocky precipice?
Question: Someone says, Great Master Dengy, in his Notes

to the Latter-day World Dharma Lamp (Zensh 1, 418) says:
The latter-day world has no one who will keep the moral pre-
cepts. If anyone should say to the contrary, it will be a strange
matter. It would be like a tiger roaming in a marketplace.
[How would you defend your position against this view?]
Answer: The Mahprajpramit Sutra (T. 7: 939a) says:
A lion would bite a man, while a mad dog would chase a clod
of dirt thrown by a man.
This may be applied to your case. Let me ask you: Why do you
chase one clod of letters and words after another, whereas you have
long forgotten that we have people who keep the moral precepts
108
and practice good? When we see the skillful means of the holy teach-
ings comprehensively, we come to know that the Buddha examined
living beings acts of good far into the future. As we saw above, the
Mahprajpramit Sutra (T. 6: 539a) mentions in the last ve
hundred-year period when my teachings are lost, the Mahpari-
nirva Sutra (T. 12: 472b, Northern version) says in the latter-
day world and to redeem his life, and the Lotus Sutra says in
a later, latter-day world. The Mahprajpramit Treatise, the
Middle Treatise, and the Great Calming and Contemplation also
have similar expressions. The Diamond Sutra (T. 8: 749ab) says:
In the last ve hundred-year period there will be those who

keep morality, practice for the sake of merit, and have delight
and condence in these phrases. You should know that these
people planted roots of virtue not just with one, two, three,
four, or ve Buddhas. They have already planted roots of
virtue with an innumerable thousand, ten thousand Buddhas,
and on hearing these phrases they will have at least one
moment of calm pleasure.
All these exhort [those in] the latter-day world to practice

morality. It seems that every time the Tathgata opened his mouth,
the phrase latter-day world came rst. Patriarchs moved their 7a
tongues both for the present and the future. Great Master Dengys
interpretation, quoted above (p. 108), may be taken in this sense.
Otherwise he may have meant the Small Vehicle (Hinayana) pre-
cepts of restraint, and not the Great Vehicle bodhisattva precepts
of morality.
Queston: Someone says in rebuke, Why does the Zen school

newly call itself [a school] that will cause the Buddhas teachings
to abide long?
Answer: Moral precepts (la) and monastic precepts (vinaya)

are what causes the Buddhas teachings to abide long. Now, the Zen
school regards la and vinaya as its principles. Therefore it has the
109
meaning of causing the Buddhas teachings to abide long. The Tiantai

schools Great Calming and Contemplation (T. 46: 4b) says:
Ordinary beings indulgence in things for pleasure is what peo-

ple of wisdom and sages chastise and for which they nd fault
with them. Breaking evils is achieved by pure wisdom (praj).
Pure wisdom comes from pure concentration of the total being
(samdhi). Pure concentration derives from pure morality (la).
Question: Someone says in rebuke: How can the Zen school

alone be the religion that keeps the state protected?
Answer: The Sutra of Forty-two Sections (Zokuzky 159,

26a) says in eect:
At that time the World-honored One, having already attained

awakening, had this thought, Getting free from desire, keep-
ing calm and composedthis is the supreme way of being.
Abiding in this great concentration of the total being, I have
defeated all the evil modes of existence. I will begin turning
the wheel of the Dharma to expound my teachings and cause
living beings to cross the sea of the suering of birth and
death.
The Bequeathed Teaching Sutra (T. 12: 1111a) says:
Dependence on this morality will give rise to various sorts of

concentration and the wisdom that extinguishes suering.
Therefore, we know that without the concentrating force of

the total being it will be very hard to break every evil. That is why
we consider promoting the Zen school to be the most essential of
all means for protecting the state.
Question: Why does the Zen school vigorously exhort people

to practice morality?
Answer: It expresses what the Mahparinirva Sutra meant

by the teaching that the eternity of nirvana oers ultimate support
110
to monastic discipline (vinaya). The Bequeathed Teaching Sutra

(T. 12: 1111a) says in eect, Dependence on morality gives rise
to concentration; it also gives rise to wisdom.
4b) says:
Breaking evils is achieved by pure wisdom. Pure wisdom

comes from pure concentration of the total being. Pure con-
centration derives from pure morality.
Question: If that is the case, can those who have transgressed

morality achieve self-concentration after they repent?
Answer: The Mahparinirva Sutra (T. 12: 477c) says: Repen-

tance is called the second purication.
The Essentials for Chan Practice (Zokuzky 215, 419b) says:
If in the Great Vehicle one can cease the mind, one will be in
true repentance. Because of this, hindrances will vanish and
morality will naturally come. Because of this, concentration
of the total being will be achieved.

39c) says:
The Sutra on Contemplation of Samantabhadra (T. 9:

393b394a) says in eect: Taking the [seated meditation]
posture and focusing ones thought on the true mode of real-
ity . . . this is called the rst repentance.
The Sutra on the Most Wondrous Supreme Dhyna says:
Transgressors of the four grave oenses and the ve grave
transgressions76 will, except for deepening their thought
(dhyna), have no way to be saved.
The Vaipulya Sutra (T. 21: 645c) says in eect: As for
the three refuges, the ve moral precepts, and the two hun-
dred and fty precepts, there can be no reason for their not
taking place with those who repent in this way.
111
Therefore, the Zen school has morality as its starting practice

and concentration of the total being as its ultimate practice. If a
transgressor of morality can make his repenting heart cease evils,
then he may be called a person of Zen. Much more so with those
who abide in the compassionate heart. In that case all sorts of moral-
ity and wisdom will not fail to be developed. Therefore, with the
Zen school, which is understood to have great compassion as its
original basis, I wonder what kind of transgression would be left
unextinguished? The Bodhisattva Garland Sutra (T. 16: 87a) says:
Men and women of good heart, from the beginning of their

aspiration, should practice the bodhisattvas heart, and in
deepening their thought should fully develop the practice of
all six perfections (pramits).
The Sutra of Supra-sunlight Samdhi (T. 15: 53bc) says in

eect:
The Buddha said, The destroyers (mras) represent four

things to disturb you. . . . When your ego-thought ceases,
when your ego-thought is cut, the destroyers will surrender.
7b Those four destroyers all derive from yourselves; they never
come from outside.
Therefore, the Great Vehicle has it that when our mind is

brought to rest, morality presents itself and dhyna is achieved.
Question: Why do you strongly expect an imperial sanction to

be issued?
Answer: The Buddhas teachings must necessarily wait for the

monarch to allow them to prevail. Therefore, the Buddha was solic-
itous to entrust monarchs with the propagation of his teachings.
The benet gained by kings who were entrusted with them was
also unbounded. Concerning the reason why the Buddhas head
emits light from its protuberance (ua)this is what a Buddha
of the past, named Ramipramoka (Ray-Emitting), himself said
in the Great Dharma Torch Dhra Sutra (T. 21: 676c):
112
There are three roots of virtue: 1) renouncing envy and rejoic-

ing in what is taught and indicated; 2) when working for the
sake of others, not seeking any reward; and 3) not abusing
or injuring others so as to accomplish ones own good. Besides
this, there are two things: 1) protecting the teachings of the
Buddha-Dharma, and 2) expounding the teachings well.
By protecting the teachings I mean this: When the teach-
ings of the Buddha-Dharma are about to be lost, bodhisattvas
realize this well, protect them so that they may be propa-
gated through various means, and cause them to abide long.
Because of this, one also gains the unique feature of a pro-
tuberance on the head (ua) that emits light.
By expounding the teachings well, I mean that when a
bodhisattva expounds the teachings to the four [kinds of ]
sangha members, if there is anyone who misses the teach-
ings even for a moment, the bodhisattva takes care of that
person and repeats the teachings for him.
Because I have protected the teachings of the Buddha-

Dharma, I have gained this indestructible body.
The story of a mendicant named Buddhadatta and King Bhava-

datta [who saved the life of the mendicant] is also related in the
same section of this scripture.77
End of Fascicle One
113
Fascicle Two
Gate III (continued)
Question: Someone says, This school already insists on not setting

up any words.78 This makes it almost the same as those [who are]
ill-attached to emptiness and those of obscure evidence. If that is
the case, the Tiantai school has already denounced it. The Great
Calming and Contemplation (T. 46: 52b) explains the contempla-
tion of what goes beyond thought, and says:
This is far from what is known to a Dhyna master of obscure

evidence or a Dharma master who recites passages.
The Profound Meaning [of the Lotus Sutra] (T. 33: 686a) says:
If a person contemplating himself should say that he, as he

is, is approved of since he is equal to the Buddha, never looks
into scriptures such as sutras and stras (commentaries on
sutras and independent treatises), and thus falls into a kind
of self-conceit that he has attained awakening, then this is
[like] embracing a torch to burn oneself.
The Elucidatory Comments (T. 33: 829c) says:
The one who grasps a torch named obscure evidence burns

his hand called excellent dhyna.
As for the motto of the Zen school, not setting up any words,
how could it be exempt from the above reprobation?
Answer: This Zen school hates masters of obscure evidence, and

rejects those who become ill-attached to emptiness. It is like the bot-
tom of a great ocean that dislikes corpses to lie there. Just abiding
in the perfect rank (yuanwei; eni),79 practicing the perfect and
immediate awakening (yuandun; endon),80 and externally practic-
ing the precepts of restraint to prevent wrongs while internally
115
beneting others out of compassionthis is called the principle

of the Zen school; it is called the Buddha-Dharma. This signi-
7c cance is lacking in those who advocate Zen without discernment,
those who are ill-attached to emptiness. They are thieves, as it
were, in the midst of the Buddha-Dharma. The Collection of Records
from the Ancestral Mirrors (T. 48: 496bc) says:
Internal reason (li; ri) really responds to external conditions

(yuan; en); no reason obstructs phenomena (shi; ji). Phene-
mena stand depending on reason; there are no phenomena
that have lost their reason. Nowadays all those who wont
have condence in the perfect awakening (yuanxin; enshin)
belittle themselves as having nothing to do with awakening.
They suppose the Buddhas to be the remotest beings. Such
people have not only lost sight of phenomena; reason is also
completely lacking in them. Only when one realizes the prin-
cipal aim (zong; sh), which is the One Mind that is free from
hindrance and is self-abidingly free, reason and phenomena,
according to their own nature, will be seen mutually perme-
ated, and the unworldly and the worldly will be known to
interpenetrate. If one were attached to phenomena and
becomes lost in reason, that person will perish for long kalpas
of time. If one realizes reason but neglects phenomena, this
is far from the perfect attainment (yuanzheng; ensh). The
reason is this: neither reason nor phenomena go beyond the
Mind that is self (zixin; jishin). How can [reason and phe-
nomena or, in Buddhist terms,] original nature (xing; sh)
and forms (xiang; s) go against the meaning of oneness?
If you attain the ancestral mirrors and immediately real-
ize the true mind, then there will not be even the description:
neither reason nor phenomena. How could there be cling-
ing to either reason or phenomena? However, when one
attains ones original ground (ben; moto), one will never cease
to be engaged in the perfect practice (yuanxin; ensh). . . .
As for those who advocate Zen without discernment,
those of obscure evidence, how could they know living beings
116
sixfold immediacy of awakening (luji; rokusoku)?81 As for

those who are mad with intellect and who just follow words,
how could they know the One Mind? Now people rst need
to establish condence in the perfect awakening, have no
doubt in it, and abide in the rank of contemplating practice
( guanxing; kangy) through which one immediately attains
awakening. An ancient one82 says: One should discern what
is real and true all through ones life. How could it be false?
The Ancestral Mirrors (T. 48: 866bc) further says:
The Tiantai teaching claries two kinds of cessation and con-

templation: relative and non-relative. The former is a clumsy
crossing,83 and the latter a clever crossing.84 The relative kind
has three cessations and contemplations, respectively. The
three relative cessations are putting something to rest, stop-
ping oneself, and getting free from cessation. The three rela-
tive contemplations are penetrating what is contemplated, the
contemplator himself being penetrated in contemplation, and
getting free from contemplation. The non-relative kind also
has three cessations and contemplations respectively. The three
non-relative cessations are self-nature85 being true cessation;
taking the form of something external as skillful means for
cessation; and cessation as putting to rest dualistic discrimi-
nation. The three non-relative contemplations are starting
from the falsity of appearances and ending in attaining empti-
ness, starting from emptiness and ending in attaining provi-
sionality, and abiding in the middle as the ultimate principle.
Now this Ancestral Mirrors only discusses the signicance
of the perfection and immediacy of the One Mind. As for the
cessation and contemplation that are perfect and immediate,
they have the following characteristics. When through ces-
sation reality (di; tai) is realized, reality is at once one and
three.86 When through reality cessation is realized, cessation
is at once one and three. . . . When contemplation has some-
thing on which to contemplate, the object is at once one and
117
three. When something external arouses contemplation on

itself, contemplation is at once one and three. Like the three
eyes on the face of the god Mahevara, they are three but on
one face. . . . Oneness immediately makes three. All three make
one. They dont make one line either vertical or horizontal.
Neither are they juxtaposed or separated. . . . All these mean-
ings lie in the One Mind. What are their characteristics? . . .
Thus you may know that the principle of the Zen school is
not obscure evidence or ill-attachment to emptiness. Much
less is it a false religion, isnt it?
Question: Someone falsely calls the Zen school the Daruma

school (Bodhidharma school), and insists as follows: We make no
practice or any cultivaton, for originally being free from self-afict-
ing passions, one is basically awakened. Therefore, there is no use
for any particular precept or practice. There should only be use for
lying down. Why should one take the trouble of making such prac-
tices as the nembutsu,87 worshiping the Buddhas relics by mak-
ing oerings, practicing a longtime observance of taking one meal
a day before noon, being moderate in ones consumption of food,
8a
and so forth? What do you think about this?
Answer: That person is to be counted among those who have

no wrongs that they would never commit. It is to this kind of per-
son that the holy teachings refer to as a holder of xed views on
emptiness. No one can sit and talk with such a person. One should
keep a hundred yojanas distance away from them. The Sutra of
Treasure Clouds (T. 16: 278c) says:
You may keep arousing an ego-view, which, piled up, may

rise as tall as Mount Sumeru; you should never, with a xed
view on emptiness, give rise to the self-conceit that you have
attained awakening. The reason I say this is that we can
become free from all xed views only through our realization
of emptiness, and that if we give rise to a xed view on empti-
ness [itself ], then we would have no way to be cured.
118
An ancient venerable master (unidentied) said,
A Dhyna master who embraces a perverted view on empti-

ness is like one who goes without the guiding function of the
eyes and falls down into a ery pit. A Dharma master who
clings to letters is like a parrot that can speak human words
but lacks human feelings.
This being the case, the Zen school, which learns from the
treasury of the Buddha-Dharma and keeps the Buddhas purify-
ing precepts, can be called the Buddhas Zen (fochan; butsuzen).
Besides, the Tiantai schools Great Calming and Contemplation
(T. 46: 18c) says:
In the northern districts of the Huai and Huang Rivers (River

Huai in Zhiyis text) there are Mahayana practitioners of
emptiness. They are snake catchers without cages. Let me
explain this in detail. Their late teacher practiced contem-
plations on the quality of good. After a fairly long time with-
out success in penetrating the good, he turned, feeling free
from anxiety, toward contemplating the quality of evil, [and
then] gained some composure and a slight realization of empti-
ness. He was not versed in living beings capacities and occa-
sions for attaining awakening, nor did he reach the Buddhas
true intention. He simply taught this quality of evil to oth-
ers as empty. Long after88 he began teaching others, he came
upon one or two who beneted from his teaching. When the
result was something like a worm eating wood and leaving
traces that happened to form certain letters, he approved of
this as their attainment of awakening. He said this was a
real matter and rejected the rest as false words. He laughed
at those who kept precepts to cultivate good, saying that it
was not the path. He simply allowed people everywhere to
do wrong. Those who had no discerning eyes and did not dis-
criminate right from wrong, whose mental strength was dull,
and whose self-aficting passions were heavy, heard this
119
exposition by the teacher, knew it accorded with their natu-

ral inclinations, and accepted it in faith. They followed him
in obedience, gave up observing restraints and, leaving no
wrong uncommitted, their transgressions acculmulated into
a high mountain. This nally led the common people to regard
sins as something as triing as weeds, and the monarch and
ministers to destroy the Buddhas teachings. Poison deeply
inltrated peoples minds, and there has been no improve-
ment. . . .
This is a monster destroying the Buddhas teachings, a
monster of the contemporary age. How could it have anything
to do with my so-called spontaneous practice of self-concen-
tration? I say this because such stupid persons, lacking the
understanding based on wisdom, believe in their original
teacher, admire their predecessors, and say decidedly that
this is the path. They consider what agrees with their feel-
ings to be easy to follow. They run after pleasure without
restraint, and wont improve their delusional way of life.
As we see, to the north of the Huai and Huang Rivers long ago
there was a madman. As soon as he heard the truth of Chan, [he
knew it] to be remarkably excellent. But not knowing how to prac-
tice, he practiced only dhyna in sitting posture (zazen) as he liked.
He abolished activities both practical and theoretical. He was a
man trapped in the net of false views. This person is to be called
a master ill-attached to emptiness. This is a corpse in the midst of
the Buddhas teachings. The Ancestral Mirrors (T. 48: 689ab),
defeating a hundred and twenty xed views, says:
Some, in their attempt to imitate the one who has attained

freedom from hindrance, relinquish practice; others, following
their self-binding passions, presume emptiness to be the orig-
inal nature of the passions. Both of them are deluded [as to]
the principle and miss its signicance. They are contrary to
what is profound and true. . . . They break ice so as to get re,
climb a tree in order to seek sh.
120
This is a remark made out of disgust for those who do no prac-

tice, not to speak of those who give up samdhi and la, or those 8b
who blame true wisdom. Vinaya Master Daoxuan [in his Instruc-
tions and Admonitions on Observing Restraints] (T. 45: 869b) says:
Those who dont practice dhyna89 or samdhi90 long deviate

from the mind of true wisdom. Those who dont practice vari-
ous virtuous restraints (savara-la) will hardly accomplish
excellent activities. That is why persons of great virtue through-
out history have really been good elds of merit for the world.
In addition, the Tiantai schools Solutions for Propagation (T.

46: 262a) says:
If there is no keeping of a particular precept, there will be no

practicing of a worldly dhyna. Much less will there be real-
ization of the three modes of reality.
Therefore, the Zen school considers keeping precepts to be what

precedes everything else. The Chan School Monastic Rules (Zoku-
zky 216) says:
Practicing dhyna and investigating the Way presuppose

moral conduct that follows precepts.
Question: Someone says, Venerable Chnen,91 in the rank of

hokky (Dharma bridge), entered China, and on returning home
wanted to establish the Sangaku school.92 Because of the accusa-
tions made against him by the contemporary Buddhist schools, his
plan was abandoned. Is this school identical with or dierent from
what you refer to?
Answer: The names are already dierent; there can be no con-

fusion between the two. I am not sure what Chnens intention was.
The present Zen school advocates the nondiscriminating (ubha;
shj) dhyna of the Tathgatas (nyoraizen).93 It has never assumed
the name Sangaku. Since the Liang dynasty it has only been called
the Chan (Zen) school. There has been no other name or idea for it.
121
Question: Someone says, The [practice of the] nembutsu

samdhi (nenbutsu-zanmai) has prevailed all over this country
without receiving any imperial sanction. Why does the Zen school
expect one?
Answer: Propagation of the Buddhas teachings has always

been entrusted to monarchs. Therefore, [the Zen school] must wait
for an imperial sanction before it can prevail in this country.
Besides, concerning the Nembutsu school, it is said that the late
emperor established it by imperial order in the Tennji.94 The pre-
vailing nembutsu practice among people high and low displays its
remaining fragrance. Why should the Zen school95 not [also] be
blessed with the issuance of an imperial sanction?
Question: Someone says, The Buddhist schools prevailing in

the world are eight in number. Why should there be nine?
Answer: Venerable Annens Treatise on Teaching Time

Polemics (T. 75: 355b; quoted above, p. 101) says:
In the three countries, various schools have had times of rise

and fall but the nine schools have been practiced side by side.
Great Master Chish says [in the Similarities and Dissimi-

larities of the Teaching Forms] (T. 74: 312c):
[The Zen school] is not included among the eight schools.
As for the names of the nine Buddhist schools that have pre-
vailed in the three countries of China, Korea, and Japan, you can
nd them out for yourselves.
Question: As for this Zen school in relation to la, samdhi,

and praj, what would you say it is?
Answer: Its principle is the Tathgatas dhyna,96 which does

not set up words out of which to make any dogma. Positively
expressed, it is common to all the Mahayana schools. Negatively
stated, it is free from mind, ego consciousness, and perceptive con-
sciousnesses; it is free from verbal expression.
122
Question: If it is common to all the Mahayana schools, why is

it to be separately established?
Answer: The Buddha said (quote unidentied):
My intention does not have any dierent aspects. It comes to

have dierent appearances only because it follows living
beings various capacities.
We must respectfully look up to and delightedly accept the

Tathgatas skillful means as well as the patriarchs kindly inten-
tions. The foreword to the Sutra of Perfect Awakening says:97
Directly expressed, the Way is without duality. Dierences

come into being in learning the Way. When the Buddha and
Laozi talk about the Way, they are the same. When they dis-
cuss the means, they come to dier from one another.
Jizang, the Sanlun school master, in his Commentary on the

Middle Treatise (T. 42: 3a), says:
All the Mahayana sutras express the Way as being without

dierentiation. Since the Way is without duality, how could
the teachings be dierent?
Although the Way has no dierences, distinctions, or divisions,

it comes to establish separate schools because of the dierent means.
There is nothing in which to nd fault here; much less in the Zen
school, which arose in the Liang dynasty and has ourished up to
the present Song dynasty in China. How could younger people
argue over common or separate [in regard to this historically
important school]?
Question: If that is the case, does this school have any sutras 8c
and stras as its scriptural sources?
Answer: Positively stated, all the great Tripiaka writings

(sutras, Vinayas, and stras) are its scriptural sources. Negatively
expressed, it has not a [single] word as its scriptural source.
123
Question: Someone says, The Zen school has more than a thou-
sand volumes of books. How can this be explained?
Answer: They are records of Zen persons; they are like extracts
in the secular world. Should one speak of any scriptural sources
for the Zen school, it would be like [speaking of the] hair of a tor-
toise or the horns of a hare, which do not exist. However, this does
not mean [these texts] have no profound, original purport. People
of wisdom should deliberate on this.
Question: If that is the case, the very profound characteristics

of reality will hardly be within the reach of ordinary, unawakened
peoples struggling eorts. By what means and practice can one
attain them?
Answer: The Bequeathed Teaching Sutra (T. 12: 1111a) says:

Therefore, mendicants should keep their [practice of the]
moral precepts clean, and never spoil or be lacking in [it].
Without precepts kept clean, no merit or virtue will come into
being. Hence you should know that keeping precepts is the
primary abode of tranquility and merit.
The Foreword to the Brahm Net Sutra says:98
Keeping precepts, like a stable area of ground, plus practic-

ing dhyna, like a house built on the ground, can produce the
light of wisdom from within.
The Lotus Sutra (T. 9: 8a) says:
I tell such people that they will [attain awakening in the

midst of future birth and death] because they cultivate moral
precepts and keep them clean.

4b) says:
124
Pure concentration derives from pure morality.
Referring to a passage in the Mahparinirva Sutra (T. 12:

432ac), the Great Calming and Contemplation (T. 46: 38a) says:
If la (morality) is not pure, one falls into any of the three

evil paths;99 no dhyna-samdhi, no praj-jna (wisdom-
knowledge), will be developed.
The Sutra of ragama Practices (T. 19: 131c) says:
Practitioners of dhyna, if they dont break o lust, will con-

tinue to transmigrate through the three evil modes of exis-
tence, unable to escape. It is like steaming grains of sand and
gravel in the hope of cooking them into boiled rice; cooked
for one hundred thousand kalpas, they will still be [only]
heated sand. Which path could ever be practiced for the
Tathgatas nirvana to be attained? My exposition like this
is called the Buddhas exposition. What is not like this is the
exposition of a devil.
The Buddhas teachings regard keeping precepts as preceding

everything else. If anyone breaks moral precepts regulated by the
Buddha, and calls himself a child of the Buddha, it can be compared
to a subject who wont obey the monarchs orders but who [still]
calls himself a subject of the monarch. [The Afterword to] the Mah-
parinirva Sutra (T. 12: 901ab) says:
nanda said to the Buddha, After your passing away, who

will be our master? The Buddha said, Moral precepts [in
the perfection of la] will be the master for you.
How much more so it is with the three basic learnings and the
ve components of the Tathgatas being!100 They have la as their
rst constituent. Therefore, this school has la as regulated by
the Buddha as its master. By practicing la, one attains to it.
To summarize, the person who breaks all evil views, and who
cures various evil acts as well, is called a Zen person. Concerning
125
the evil acts, The Sutra of [Bodhisattva] Samudrajna (T. 17:

948a) says in eect:
At that time the bodhisattva Samudrajna said to the

Buddha: Now I would like to talk about the twelve evil entice-
ments. They are: 1) for a bodhisattva not to bestow on oth-
ers what is dear to oneself; 2) for one who, on seeing those
who break morality, hate and despise them; 3) for one who
is patient in acts of body and speech not to be so in acts of
mind but to remain arrogant; 4) for one who teaches living
beings to lead them into either of the two paths of the Small
Vehicle (i.e., rvakas and pratyekabuddhas), and to be fond
of professional female singers and dancers, etc.; 5) for one
who rises from the four stages of dhyna to return to the
world of desire (kmadhtu), to wish for a long life and not
9a see hundreds of thousands of Buddhas appearing in it; 6) for
one whose knowledge of emptiness is still immature to nd
fault with the ve perfections (pramits), to praise the sixth
perfection, and to sink into an evil path; 7) for one who favors
dwelling in a forest (rayaka) not to practice for beneting
others; 8) for one not to teach the Buddhas teachings to those
who are capable of being taught; 9) for one to expound trea-
tises not related to the Buddhas teachings and hinder the
latter from being manifested; 10) for one to call evil friends
truly good ones; 11) for one to remain conceited, not to hum-
ble oneself either to ones master or ones parents; and 12) for
one to be indulged in being wealthy, remaining lazy and arro-
gantthese are the twelve evil enticements.
The Sutra of Ratnakumra (T. 17: 952c953c) says:
The Buddha said, Self-cultivating bodhisattvas have three

kinds of agreement between what they say and what they
are: 1) They dont deceive Buddha Tathgatas; 2) they dont
deceive any living beings; and 3) they dont deceive them-
selves. Because they are determined to attain awakening,
126
they dont long for lesser fruits. Even though they may suer
in various ways, they wont be alarmed or upset. This is how
they dont deceive Buddhas, living beings, or themselves.
Further, there are four modes of being in which bodhi-
sattvas dont deceive Tathgatas: 1) being rm and stable,
2) inspiring awe, 3) exerting themselves to the utmost, and
4) being strenuous in keeping precepts. The four modes of
being in which they dont deceive living beings are: 1) being
rmly determined to keep learning and cultivating them-
selves, 2) imparting delight to others out of friendliness, 3)
sympathizing with suering people out of compassion, and
4) accepting living beings without exception. The four modes
of being in which they dont deceive themselves are: 1) being
rm and stable, 2) being rm and stable without end, 3) not
attering, and 4) being free from deceit.
The Foreword to the Brahm Net Sutra101 says:
When you keep moral precepts and dont feel guilty, your
longings will also be fullled.
If we keep our la or moral precepts clean, then without fail

our samdhi and praj will be fullled completely.
No other blame against or doubt about the Zen school, if there
were any, need to be taken up for our consideration, and thus the
[third] gate, Eliminating Peoples Doubts, has been established.
Gate IV
By the fourth gate, Scriptural Verication by Ancient People of

Virtue, I mean the proofs that ancient people of virtue practiced
the principle of this school. There are ten.
1. According to the Biography of Prince Shtoku (Dainihon
Bukky Zensho, vol. 112, 25) and Great Master Dengys Single
Mind Moral Precept (T. 74: 645c), vol. II:
127
Dhyna Master Nanyue [Hui]si (Nangaku Eshi) of Chen

(Chin) came across Great Master102 Bodhidharma (Daruma)
and received direct teachings from him.
Besides, the Postscript to A Treatise on the Contemplation of

Mind of the Tiantai school103 says:
The Great Master of the Shaolin (Shrin) Temple on Mount

Song (Szan) handed down the truth of Chan to Dhyna Mas-
ter [Hui]si of Nanyue; [Huisi] handed down the Chan truth
to Dhyna Master Zhizhe (or Zhiyi; Chisha or Chigi) of Tiantai.
2. Dhyna Master Zhizhe constantly practiced this chan

(dhyna; zen). When reciting the Lotus Sutra he came to the pas-
sage (T. 9: 53b), This is the true exertion; this is named the true
honoring of the Dharma (dharma-pj) of the Tathgata (tath-
gata-pj), he suddenly attained great awakening. He saw for
himself that the dignity of the very meeting on Vulture Peak in
India, where the sutra had been expounded, remained without
being dispersed.
3. From the Second Patriarch of Chan [Huike] down through
the present Twenty-fth Patriarch [Eisai], the Chan truth has pre-
vailed in the world.
4. During the eighteen dynasties since the Later Han (Gokan)
through the Tang there were more than two hundred Buddhist
scholars, both priests and laymen, who engaged themselves in
translating original scriptures into Chinese. Their translations
included many scriptures on the essentials of dhyna.
5. Daoxuan of the Tang came to Nara, Japan, and entrusted
9b Gyhy with this truth of Chan.
6. Japans Great Master Dengy, in Nara, rst heard about this
school and, nally crossing the ocean, reached Xiuchansi (Shzenji)
on Mount Tiantai and personally received transmission of [Mount]
Niutou; great awakening suddenly dawned on him.
7. Great Master Jikaku (Ennin) always practiced this Chan.
One day when he was staying in Tang China, he made a vow: On
128
returning home to my native land under the rule of our emperor,

I will have a Zen temple built.
8. Great Master Chish (Enchin) selected104 the principle and
substance of this school.
9. Venerable Annen expounded the essentials of Zen.
10. Prevailing in the contemporary China of the Great Song
is a scripture of ten fascicles, the Chan School Monastic Rules
(Zokuzky 216). The gist of it is as follows: All the scriptures, i.e.,
sutras, Vinayas, and stras, which derive from kyamunis life-
time teachings in their ve periods, clarify the essentials of the
Buddhas dhyna. The Buddhas four basic postures come from
dhyna. A sutra (unidentied) says: Abiding in the self-concen-
tration of dhyna, one is compassionate toward living beings.
These are none other than so many examples of scriptural ver-
ication for the Zen school.
Thus established is the [fourth] gate, Scriptural Verication
by Ancient People of Virtue.
Gate V
By the fth gate, The Sects of the Zen Schools Lineage, I mean
that this seal of the mind105 was transmitted down through the
past seven Buddhas, and that the close transmission that has been
continuing, one lineage106 after another, makes it uninterrupted.
Reasons for the Rise of the Chan School (Shwahb Smokuroku,
General Index 2, 770a) says:
And the Chan school is observed to have started in the times

of the preceding Buddhas, as long ago as kalpas as numer-
ous as dust particles.
According to the Longer Records of the Buddhas Words:107
During the past kalpa of supernal mainfestations (vyhakalpa;

zhuangyanjie; shgong), there appeared a thousand Buddhas
in the world; the last three of them were counted as the rst
129
three of the seven Buddhas with whom the present [auspi-

cious] kalpa began.
The seven Buddhas kept entrusting one after another with the
seal of the mind. Their oral transmission exists apart from this.
Their lineage relationship is as108 follows: The Buddhas 1) Vipayin,
2) ikhin, 3) Vivabhu, 4) Krakucchanda, 5) Konakamuni, 6)
Kyapa, and 7) kyamuni.
kyamuni, forty-nine years after attaining awakening, was
with a large assembly at a shrine named Bahuputraka (Having
Plenty of Children)109 on Vulture Peak.110 He praised Mah-
kyapa, oered him half his seat, and said:
I am entrusting you with the eye of the Dharma that is pure

and clean, the sublime mind of nirvana, the reality that is
without form, the authentic truth that is subtle. You should
protect and uphold this.
He also ordered nanda to help Kyapa preserve the eye of

the Dharma and not let it be interrupted. He also composed a verse.111
The Sutra on Handing Over a Lotus Flower (T. 16: 127b128c)
says:
The Buddha, looking at Kyapa far in the distance, said to

him, Welcome, Kyapa. Its a long time since we met. You
should take this half of the Buddhas seat. When the Buddha
moved aside, the three thousand worlds quaked. Kyapa
said to the Buddha, I dont dare sit at the seat of the
Buddhas robe and bowl. The Buddha is a great master, while
I am a disciple. In the past, from the Buddha I received a
sagh robe.112 Holding it high with esteem, I didnt dare
wear it. . . . Since that time I have had no lust. I received the
Buddhas robe when I was in the process of self-cultivation.
When I raised it in my hands above my head, I attained the
ultimate fruit of no-cultivation. I followed the Buddhas sug-
gestion and received the Tathgatas robe. Although it is in
9c my possession, I dare not think it has lessened in value. I
130
only hold it in my hands but dare not place it beneath me.

If [my hands are] not washed and cleaned, I also dare not
hold it. How could I make little of it by placing it below my
head? . . . The Lord of the Dharma had no master to follow
but in a self-eected manner has attained awakening. That
is not common to any rvaka or pratyekabuddha.113
The Buddha said, Well said, well said. It is as you have
said. . . . The Buddha then said to Kyapa, Now take this
seat, and ask me anything you are wondering about. I shall
expound my view for you.
Kyapa then rose from his seat, bowed his head at the
Buddhas feet, and, as he was told to, sat.
The Sutra on the Great Drum of the Truth (T. 9: 291c) says:
Kyapa said to the Buddha, The Tathgata is great enough

to treat me respectfully. By respectfully I mean the Tath-
gata once told me, Come and sit with me. It is for this rea-
son that I naturally feel deeply obliged to the Tathgata.
The Buddha said, Well said. That is why I treat you
respectfully.
[What follows is the Dharma transmission in the Zen school:]114

The rst, Mahkyapa; the second, nanda; the third, navsin;
the fourth, Upagupta; the fth, Dhtika; the sixth, Miraka; the sev-
enth, Vasumitra; the eighth, Buddhanandi; the ninth, Buddhamitra;
the tenth, Prva; the eleventh, Puyayaas; the twelfth, Avaghoa;
the thirteenth, Kapimala; the fourteenth, Ngrjuna; the fteenth,
Kadeva; the sixteenth, Rhultta; the seventeeth, Saghanandi;
the eighteenth, Gayaa; the nineteenth, Kumralta; the twen-
tieth, Jayanta; the twenty-rst, Vasubandhu; the twenty-second,
Manorhita; the twenty-third, Krocaratna; the twenty-fourth, Siha;
the twenty-fth, Vaiha; the twenty-sixth, Puyamitra; the twenty-
seventh, Prajottara; and the twenty-eighth, Bodhidharma.
Great Master [Bodhidharma] crossed the South Asian Sea and
reached Guangfu (Kfu) in Putong (Futs) the eighth year of Liang
131
(Ry), the year of dingwei (teimi; hinoto-hitsuji). In November of

the same year he arrived in Luoyang; it was Taihe (Taiwa), the
tenth year of Wei (Gi).115 He stayed in Shaolin (Shrin) Temple on
Mount Song. . . . He looked at Huike (Eka) and said:
In the past the Tathgata entrusted the eye and treasury of

the Dharma to Mahsattva Kyapa. Then it has been
entrusted one to another, and has nally come to me. I am
going to entrust it to you. You should protect and uphold it.
Ill also give you a yellowish-red garment. Use it for acquiring
peoples trust in the truth. . . . Two hundred years after my
death, the robe will no longer be handed down, while the
Dharma will circulate throughout the worlds as many as the
grains of sand of the Ganges River. . . . There will be more than
a thousand, ten thousand people who accord with it secretly,
and who attain it personally. . . . Listen to my verse. . . . 116
[Here follows the Dharma transmission in the Zen school from

the Second Patriarch of Chinese Chan to Eisai, in the lineage of
10a the Huanglong (Ory) branch:] the twenty-ninth, Great Master
[Hui]ke (Eka); the thirtieth, Great Master [Seng]can (Ssan); the
thirty-rst, Great Master [Dao]xin (Dshin); the thirty-second,
Great Master [Hong]ren (Gunin); the thirty-third, Great Master
[Hui-] neng (En); the thirty-fourth, Great Master [Nanyue
Huai]rang (Nangaku Ej); the thirty-fth, Chan Master [Mazu
Dao]yi (Baso Ditsu); the thirty-sixth, Chan Master [Baizhang
Huai]hai (Hyakuj Ekai); the thirty-seventh, Chan Master
[Huangbo Xi]yun (baku Kiun); the thirty-eighth, Chan Master
[Linji Yi]xuan (Rinzai Gigen); the thirty-ninth, Chan Master
[Xinghua Cun]jiang (Kke Zonsh); the fortieth, Chan Master
[Nanyuan Hui]yong (Nanin Egy); the forty-rst, Chan Master
[Fengxue Yan]zhao (Fuketsu Ensh); the forty-second, Chan Mas-
ter [Shoushan Shong]nian (Shuzan Shnen); the forty-third, Chan
Master [Fengyang Shan]zhao (Funy Zensh); the forty-fourth
Chan Master [Shishuang Chu]yuan (Sekis Soen); the forty-fth,
132
Chan Master [Huanglong Hui]nan (ry Enan); the forty-sixth,

Chan Master [Huitang Zu]xin (Kaid Soshin); the forty-seventh,
Chan Master [Linyuan Wei]qing (Reigen Isei); the forty-eighth,
Chan Master [Zhangling Shou]zhuo (Chrei Shutaku); the forty-
ninth, Chan Master [Wushi Jie]shen (Mushi Kaijin); the ftieth,
Chan Master [Xinwen Tan]ben (Shinmon Donhi); the fty-rst,
Chan Master [Xuean Cong]jin (Setsuan Shkin); the fty-second,
Chan Master [Xuan Huai]chang (Kian Esh); the fty-third, Eisai.
In the spring of the third year of Ninan in Japan, the year of
boshi (wuzi; tsuchinoe-ne, 1168) I intended to cross the sea. I reached
the port of Hakata, Chinzei (Kyushu), where in February I hap-
pened to meet an interpreter for the two imperial courts, Li Dezhao
(Ri Tokush). He told me [he had learned] through hearsay that
there was a Buddhist school called Chan ourishing in the Song
dynasty. In April I crossed the sea and arrived in Mingzhou (Meish)
of the Great Song, and rst met a Chan master in charge of recep-
tion at Guanghuisi (Keji). I asked him: Patriarchs of my coun-
try, who had transmitted Chan, returned home, but the school is
now neglected and lost. I came here because I intend to help the
abandoned school ourish. I pray you may reveal the gist of the
religion. I wonder, what is the Dharma transmission verse by the
Chan schools patriarch, Great Master Bodhidharma?
The receptionist monk replied, The Dharma transmission
verse by Great Master Bodhidharma is this: . . .
I asked him, In my country, Japan, there has been a verse by
Great Master Bodhidharma, entitled, Knowing the Time of
Death.117 What do you think about its authenticity?
The receptionist monk answered, What is expressed there is
something an evil person of little capacity composed in delusion.
Speaking of the way of birth and death in our school, I would say
that coming and going, living and dying, are basically equal. Orig-
inally there is no principle of generation and extinction. If anyone
says he knows the time of death, he is deceiving others as to the
way of our patriarch. It will do no small harm. For a long time I
133
have heard that in the land of Japan the Buddhas teachings have
prevailed. Fortunately I have met you, my respected master. I
must present you my view in written words.
Yes, human beings have the dierence of Chinese and non-
Chinese. But the Buddhas teachings have the single truth of the
mind. The moment one realizes oneness of the mind,118 one knows
that the truth is a single gate. It is what the Diamond Sutra (T.
8: 749c) says, You should give rise to the mind that abides nowhere.
When you want to know its original streams, please pay a
visit to me. I shall speak with you about each of them. Extensively
knowing the way of the patriarchs exceeds inference made from
the viewpoint of the Small Vehicle.
10b This was in Qiandao (Kend) the fourth year of Song, the year
of wuzi (1168). In the autumn I returned to Japan. Then, reading
Annens Treatise on Teaching Time Polemics, I knew the names
of the nine Buddhist schools. Besides, carefully reading Chishs
Similarities and Dissimilarities of the Teaching Forms, I knew
the details of Dharma transmission in the Japanese Tendai school
on Mount Hiei. Next, I saw Great Master Dengys Genealogy and
knew that our Mount Hiei had received the transmission of the
Dharma. Since then I kept nourishing this thought, and twenty
years passed. I intended to pay a visit to the eight holy stupas that
had been built in memory of kyamuni in India. In March, the
third year of Bunji in Japan, the year of teimi (dingwei, 1187), I
left my native land. I took with me a list of the lineages of the var-
ious schools as well as a book on the geography of the western dis-
tricts. On reaching the land of the Song I rst went to the capital,
Linanfu, visited the Undersecretary of Pacication, and reported
my wish to travel through India. I presented to him a paper which
conveyed my wishes as follows:119
Dragging this half-shadow of mine on planks laid across a

precipice,
I shall terminate the whole body on the equable diamond
seat of awakening.
134
However, he did not give me a certicate; he just told me that

my case was on record, and kept me from leaving for the west. I
could not but weary myself thinking about India: Is the time not
yet come? Does my attainment not accord with oneness?120 It was
in Chuxi (Junki), the fourteenth year of the Brilliant Song, the
year dingwei (1187). Then I climbed Mount Tiantai, and took a
rest in Wannian Temple. Seeking instruction from the head priest
of the temple, Chan Master [Huai]chang (Esh), I practiced Chan
with him and asked the Way of him. Through him I gained a good
understanding of the style of the Linji school. I recited the pre-
cepts of the Vinaya in Four Divisions. I nished reciting the pre-
cepts of the bodhisattva restraints. Finally, in July, the autumn
of Shaoxi (Shki) the second year of Song, the year of xinhai (shin-
gai; kanoto-i, 1191)the second year of Kenky in JapanI
returned home. When I parted with the Chan master, he brushed
a calligraphy121 for me which read:
The Great Dharma Master of the Senkin, Japan (by which

he meant me, [Ei]sai), has had an ingenious disposition ever
since his previous lives. He swiftly abandoned worldly life with
its heavy entanglements of obligations and aections, followed
the Buddha to receive the tonsure, wore a sagh robe, mag-
naminously held this teaching, and, not minding the distance
of ten thousand li, arrived by sea in our land of the Brilliant
Song to search out the mysteries of the principle.
In the year of Qiandao wuzi (1168) he sauntered on the
mountain of Tiantai and, upon seeing the excellent beauty of
the mountains, rivers, and land, as well as the special purity
of the seat of awakening, he greatly rejoiced. Once he gave a
faithful donation, making oerings to those bodhisattvas who
had gathered from the ten directions to learn to practice praj.
He also went to the stone bridge, where he oered incense,
made tea, and saluted the living ve hundred great arhats.
Soon he returned to his native country. He remained in our
dream for exactly twenty years. Although they did not hear
135
from him, elder mendicants in this mountain were vividly

reminded of those days. Now memories of his previous visit
have been revived. Our old relationship seems to have been far
from shallow. With his diligence and determination deepened,
I could not but indicate the essence of the Dharma to him.
In the past, when the aged kyamuni was about to man-
ifest perfect cessation (parinirva), he entrusted the mind
of nirvana, the eye and treasury of the Dharma, to Mah-
kyapa, which has been transmitted generation after gen-
eration up to me. Now I entrust this Dharma to you. Protect
and uphold it and, bearing the patriarchs seal on yourself,
return home to help the latter-day world attain awakening.
Reveal the Dharma to living beings, and keep the authentic
truth continuously alive among them. I also give you a kaya
(dyed yellowish-red) garment. Great Master [Bodhidharma],
in the past, transmitted a robe to help people have trust in
its bearer. It was an expression of the truth that originally
10c there was nothing to which to cling. When it was handed
down to the Sixth Patriarch, its transmission ceased.
Although the style is out of vogue now, I give you a
sagh robe only for the sake of its bearer gaining peoples
trust in a foreign country. I ordain you in the bodhisattva
la. A sta, a bowl, and the other essentials of a monkall
of these are given to you without exception. Listen to my
verse of Dharma transmission. . . .
This school, ever since the Sixth Patriarch, has gradually divided
itself into sects, and has caused the Dharma to circulate over the
four seas. Its generations [from Master Nanyue Huairang up to
me] have grown to twenty; its lineage streams became ve (i.e., the
ve leading Chan sects: Fayan [Hgen], Linji [Rinzai], Weiyang
[Igy], Yunmen [Unmon], and Caodong [St]). The one that most
widely ourishes now is the Linji sect. Since the seven [past]
Buddhas down to Eisai, about sixty generations have succeeded in
the lineage. Indeed, it is with good reason that the teachings of the
136
Buddha-Dharma have had public verication. In the above I gave

a single branch of Dharma transmission alone. For the rest of the
branches, you may see them in a diagram separately prepared. We
have come to the end of the [fth] gate, The Sects of the Zen
Schools Lineage.
Gate VI
By the sixth gate, Scriptural Evidence for Promoting Peoples

Condence in the Zen School I mean what follows:
The principle of this Zen school does not set up any words out
of which to make dogma. It has been specially transmitted outside
of scriptural teachings. It does not cling to passages taught; it only
transmits the seal of the mind. It is free from letters, being with-
out words. Through directly pointing to the source of the mind,122
it has one attain awakening. We see verication for this scattered
in various sutras and stras. Let me show you a few of them to
have them serve as proofs of the present school.
The Flower Ornament Sutra (T. 9, no. 278, 449c) says:
At the time of original aspiration (bodhicitta) one attains

authentic awakening.
It also says (T. 10, no. 279, 89a):
Upon realizing that everything that has its own characteris-

tics is immediately the self-nature of the mind, one fullls the
body of wisdom; no realization through others achieves this.
The Heap of Jewels Sutra (T. 11, vol. 52, 308c) says:
The original nature of the mind is like the moon reected in

water.
It also says (T. 11, vol. 62, 361b):
The self-nature of everything that has its own characteris-

tics is unobtainable. As in a dream one tries to satisfy desires,
137
every attempt is made in vain. Things arise according to imag-

ination and turn out to be unreal. This is also how the World-
honored One knows things.
The Vimalakrti Sutra (T. 14, I, 538c) says:
As the mind is free from discrimination, the Buddhas land

becomes free from discrimination.
It also says (T. 14, IX, 551c) in eect:
Vimalakrti remained silent.123
The Lak[vatra]-stra (T. 16, II, 492a) says:
The Tathgatas nondiscriminating dhyna.124
The Mahprajpramit Sutra (T. 7, fasc. 409, 49a) says:
What is seen as having form does not have its own being, and
is unobtainable. Even all-knowing wisdom (sarvajajna)
has no being of its own and is unobtainable.
It also says:125
There being no words is called the Buddha-Dharma.
And this:
The ultimate way of reality has no words; all verbal expres-

sions are so many secular explications.
The Diamond Sutra (T. 8, X, 749c) says:
You should give rise to the mind that abides nowhere.
It also says (T. 8, XXVI, 752a):
If anyone insists that the Tathgata has any truth that is ver-
bally expounded, he is blaming the Buddha without reason.
It also says (T. 8, XXVI, 752a):
If anyone sees me as form, his practice is deluded.
138
The Lotus Sutra (T. 9, II, 5c) says:
Only the Buddha with other Buddhas can exhaustively inves-

tigate the real form of all that has its own characteristics.
It also says (T. 9, XVI, 42c):
It is not like this; it is not dierent from this.
It also has this (T. 9, II, 10a):
It is impossible to manifest reality in words.
The Tathgata eternally abides and does not suer change. . . .

Anyone who expounds the truth in this way is a true disci-
ple of mine.
It also says:126
Not a word have I expounded.
The Mahprajpramit Treatise (T. 25: 190b) says:
Perfection (pramit) of the knowledge of emptiness (praj)

is the real truth, free from perversion, where memory, imag-
ination, and contemplation are already removed, where ver- 11a
bal truth is extinguished, and innumerable transgressions

are done away with. It is free from discrimination; it is the
mind that is constant and one. People of such honorable, deep
wisdom can see the truth, knowing emptiness. It is like space,
free from contamination, deceit, and words. If anyone con-
templates in this way, he is regarded as seeing the Buddha.
If contemplated as they truly are, the threeBuddha, knowl-
edge of emptiness (praj), and nirvanaare of one charac-
teristic; in truth, there is no dierence among them.
The Mantra schools Mahvairocana Sutra (T. 18: 9b) says:
Being awakened that I am originally free from birth and from
139
verbal modes of being, I have attained liberation from all

faults. I have become free from causal conditioning. I know
emptiness like space. Wisdom that knows reality as it truly
is has arisen in me. Already free from all kinds of darkness,
I am of the ultimate nature and without delement.
The Middle Treatise (T. 30: 1b; quoted above, p. 84) says:
Question: Why do you compose this treatise?
Answer: During the last ve hundred-year period . . . people

are dull-witted and deeply attached to . . . verbal expressions,
[and give rise to perverted views. That is why] the author
composed this Middle Treatise.

1c and 3a) says:
Tiantai (Master Zhiyi, the speaker,) transmits Nanyues three

kinds of cessation and contemplation. . . . In spite of the lat-
ters three passages, one should not be attached to any of
them. Otherwise, tumors will grow on oneself. The [Mah-
prajpramit] Treatise (T. 25, XVIII, 190c) says: Know-
ing emptiness and not knowing emptinessall make bondage
and all make liberation. The same is true with the three pas-
sages. The Mahparinirva Sutra (T. 12: 520b) says: If
anyone knows the Tathgata never expounds the awakened
truth, that one will be called a person of much hearing. This
indicates that not making exposition is at once exposition.
The Scripture on the Explication of Underlying Meaning (T.

16: 712c) says:
The self-attained truth that is formless is free from verbal

exposition and the four things. It is the awakened truth free
from polemics, which is the characteristic common to every-
thing, and which goes beyond being an object of discrimi-
nating consciousness.
140
By the four things the sutra means seeing, hearing, and other
[sense] perceptions, as well as knowing by consciousness.
The Sutra of [the Jain] Satyakas [Instruction] (T. 9: 326a) says:
It is because the nature of everything in the world is free

from discrimination.
The Sutra of Moonlight Samdhi (T. 15: 550b) says:
The self-nature of everything that has its own characteristics

is equal, free from deceit, and in self-concentration (samdhi).
The Majur Inquiry Sutra (T. 14: 495c) says:
That this goes beyond calculation, being free from mind, ego
consciousness, and perceptive consciousnesses, and that every
verbal expression is cut o with itthis is the practice of
praj.
The Sutra of Examining through Divination (T. 17: 907a) says:
Bodhisattva Kitigarbha (Earth Womb) said, By the one

real realm I mean the self-nature of living beings. From the
beginning it is free from generation and extinction, free from
discrimination by its self-nature.
The Sutra of the Diamond Samdhi (T. 9: 373a) says:
Anything that has its own characteristics is originally free

from existence and nonexistence. It is free from self and other,
too. It has no beginning and no end. With it, success and fail-
ure have no place.
The Sutra of King Longevity (T. 3: 387c) says:
Being self-eected, liberation is not the gift of any teacher.

For my practice I am under no teachers care. Determined to
proceed alone, I have no companion. . . . The ultimate path
is free from journeying to and fro; it is deep and subtle, pure,
wondrous, and true.
141
The Sutra of the Bodhisattva Precepts for Practicing Good (T.

30: 973b) says:
Bodhisattvas, for the sake of awakening, practice dhyna,

enjoy delight in this life, and keep body and mind calm and
composedthis is called beneting oneself. Because of the
tranquility of body and mind, they do not worry living beings.
This is called beneting others.
The Demonstration of Consciousness Only (T. 31, X, 5459a)

says in eect:
Everything of the world that has its own characteristics is

nothing but what makes itself known (vijaptimtra), with-
out any substance.
The Treatise on Awakening Condence (T. 32: 576a, Liang ver-

sion) says:
Free from the characteristics of verbal expression.
We might have to exhaustively quote passages on the essen-

tials of Zen, which kyamuni expounded in his lifetime. Here,
however, I have shown only a few. I hope readers will know the
same is true with other sources. In other words, all the expositions
by the Tathgata that appear in the sutras, some being provisional
11b and others unconditional, are meant for living beings to accept
and hold the nondual truth of the Buddha as no-mind and sen-
tient beings as mind. For this purpose he rst made the skillful
means of traps and nets. Venerable Annen says [in the Treatise
on Teaching Time Polemics] (T. 75: 355b; quoted above, p. 102):
[T]he Zen school, with its traps and nets amply employed by
kyamuni all his life, and ultimately with emphasis on the
transmission of mind to mind without reliance on scriptural
authority, constitutes the heart of all the Buddhas [teachings].
Great Master Chish says [in the Similarities and Dissimilari-

ties of the Teaching Forms] (T. 74: 312c; quoted above, p. 101):
142
Its principle is that the mind is nothing other than the

Buddha. A mind freed from clinging to anything constitutes
its religious act.
I pray that seekers of the Way in the latter-day world may

undertake the study of the eight treasuries and cultivate the
myriad practices, that they may not be deceived by the partial
mind, and that they may use the strength of this Zen principle
to extinguish grave sins. The Commentary on the Mahvairocana
Sutra says in eect (T. 39: 582b): Attaining praj without rely-
ing on dhyna is quite impossible.127
If anyone can realize the aim of praj, his sins are certain to
be extinguished. The reason is that for causing the extinction of
sins nothing surpasses the real characteristics of praj. The Tiantai
schools Great Calming and Contemplation (T. 46: 39c; quoted above,
p. 111) says:
If anyone commits grave sins of the nature of phenomena

(dharmas), he will nd the practice of four kinds of self-con-
centration to be the way of repentance. The Sutra on Con-
templation of Samantabhadra says in eect: Taking the
[seated meditation] posture and focusing ones thought on
the true mode of reality . . . this is called the rst repentance.
transgressions will, except for deepening their thought
(dhyna), have no way to be saved.
All this provides scriptural evidence for the Zen school. Hence
the [sixth] gate, Scriptural Evidence for Promoting Peoples Con-
dence128 in the Zen School, has been established.
Gate VII
The seventh gate, Citing a General Principle and Exhorting Peo-

ple to Practice Zen, has three aspects. They are: 1) teaching, 2)
143
Zen, and 3) the general aspect. First, by teaching I mean various

teachings. People of not very brilliant capacity will rst examine
the admirable ideas of various teachings and schools. When they
learn the essentials of Zen, those teachings will serve as the means
for cultivating themselves to enter Zen. The Collection of Records
from the Ancestral Mirrors quotes sixty sutras and stras, col-
lects the excellent purports of the three schools,129 and comments
on the expressions of more than three hundred authorities. It does
so in order to expound the essentials of the Chan school.
Second, by Zen I mean the Buddhas dhyna. It is not adher-
ing to words, not being bound by mind or thought. Therefore, one
penetrates this by getting free from mind, ego consciousness, and
perceptive consciousnesses. One learns this by transcending the
paths of the unawakened and the awakened. In this way Zen con-
cerns people of superb brilliance.
Third, by the general aspect I mean what follows. The so-called
teachings and so-called Zen are nothing but names. To say pen-
etrating and learning are also provisional matters. I, oth-
ers, living beings, awakening (bodhi), and nirvana are all
names, too. They dont substantially exist. The teachings expounded
by the Buddha are also names; there is nothing expounded. There-
fore, the Zen principle is free from the characteristics of words,
free from those objects of the mind. It is beyond thought and delib-
eration and ultimately unobtainable. Concerning the Buddha-
Dharma (lit., the Buddhas awakened truth), what has no Dharma
to be expounded is called the Buddha-Dharma. What I now call
Zen is an expression of that characteristic.
Since the three aspects mentioned above are provisional names,
if anyone insists that the Buddhas dhyna has letters and words,
he is blaming the Buddha, Dharma, and Sangha. Therefore, the
patriarch [Bodhidharma] did not set up words out of which to make
any dogma but, by directly pointing to the human mind, causes
one to see ones self-nature [as no-mind] and attain awakening.
This was the so-called Chan (Zen) gate.
144
He who takes hold of names and letters misses the Dharma.

He who clings to characteristics and appearances is also perverted. 11c
Originally there being no moving and nothing to be obtained is

called the Buddha-Dharma,130 the Buddhas truth. The Buddha-
Dharma lies just in walking, standing, sitting, and lying down.
Adding even a bit to it is impossible, whereas taking away just a
bit is also impossible. Realizing this, you will not waste even the
slightest energy. As soon as you estimate it by deliberation to be
something marvelous and mysterious, you already have nothing
to do with it. Therefore, if you move, you will be arousing the base
of birth and death. If you stay quiet, you will be getting drunk in
the area that is dark and heavy. If you forget both movement and
quietude, you will squander your Buddha-nature.131 When noth-
ing like this is available, what will you do?132
If you clarify the principle outside the scriptural teaching, you
will never seek rules in words. Instead, immediately you will see,
and pull up the garment and go. An arrow that has left the bow
is not bound to return; none of the thousand sages would be able
to grasp it.133 If you have not reached this source of creativity, you
should take care not to be so careless and arrogant as to try to
cheat others. Otherwise, the nal day of the year-end month134
will see you incapable of making use of it.
Have you not heard this? [In the days of the Five Dynasties
in China], a Chan monk laughed at Elder Monk Fu of Taiyuan
(Taigen) [when he was expounding the Mahparinirva Sutra].
Immediately then and there Fu realized Chan, with the result that
his name came to be known throughout the nine divisions of the
entire country. [As recorded in the Blue Cliff Record] (T. 48: 183ab,
case 47, and 222bc, case 99), Fu said to the monk who laughed at
him:135
Since I began lecturing on Buddhist scriptures, I have been

dgeting with my nose on the body born of my parents. Here-
after I shall never dare behave like that.
145
If someone goes into the sea to collect treasures, he should

seek136 the wish-fullling gem (cintmai). If he cannot obtain
one, nothing else will do. Among those who learn the Way, how can
there not be one who knows a little but understands less? However,
not attaining to this Great Matter is really to be grieved. A remark
by an ancient man [of Chan] goes:137 Insofar as you have not clar-
ied the Great Matter, behave like when you lost your parents.
kyamuni, the aged man, originally made his appearance in
the world for the sake of this Great Matter. Now what is the Great
Matter and how is it claried? By this I mean that one should attain
great awakening once and for all; that is, one needs to see it for
oneself. That alone enables you to open your own mouth and give
expression to your own thoughts. On the other hand, insofar as you
dont attain, see, or reach awakening, however well you can expound
the whole ve thousand and forty-eight volumes of the Tripiaka,
and with whatever skill during your exposition of them you can
hold a bowl lled with water and not spill even a drop, this is only
of the quantity level of the Dharma body. How remote it will be
from the Great Matter!
Let me raise the case of the ancients who attained awakening.
Try deliberating on this [passage from the Eye and Treasury of
the True Dharma] (Zokuzky 223, 63b):
Venerable Luoshan138 asked Venerable Shishuang139 one day,

When arising and perishing dont cease, what shall I do?
Shishuang said, You need immediately to make your-
self like cold ashes or a withered tree. Make one moment ten
thousand years. Have the container and the lid t together.140
Luoshan did not accord with [Shishuang]. [Luoshan] then
went to Venerable Yantou141 and presented the same ques-
tion to him. Venerable Yantou, on hearing it, shouted, Who
is it that arises and perishes?
At these words, Luoshan suddenly became awakened.
Now tell me, to what was he awakened? The ancients kept think-
ing of this, abiding in this. During all the twelve divisions of the day
146
they continued to struggle with this [question]. For Luoshan, attain-

ing awakening was everything. Only because worldly anxieties con-
fusingly arose and perished without stopping in his mind did he
raise that single question so as to ultimately clarify this matter.
Venerable elder masters prescribed medicines according to the
disease. Some will nd one dose eective. Others will need a vari- 12a
ety of methods combined with the application of all kinds of

acupuncture and moxibustion. Only with the disease gone and the
medicine removed does the whole body become light and clean
that fact alone veries the eect. Among later way-seekers, those
who dont reach the original source are likely to distinguish between
superior and inferior, and insist that Shishuangs words for Luoshan
were dead, whereas Yantous words for him were full of life. Dis-
cerning views like these are something held only after one buys
sandals to travel on foot on a way-seeking journey.
One who fails to apprehend the aim of the steelyard hook
wrongly clings to the measurement marks on the beam.142 A lion
bites a man while a mad dog chases a clod of dirt thrown by him.
Generally speaking, venerable elder masters never make a remark
in vain. Way-seekers should by all means be equipped with the
eye of discernment critical enough to be able to throw a pepper
seed onto the tip of a needle.143 If one cannot discern what is right
and what is not, it will be like poling a boat casually up the Shanxi
(Senkei) Gorge.144 How could one reach the other shore?
Venerable Tianhuang145 said [in the Jingde Records of Trans-
mission of the Lamp] (T. 51, XIV, 313b):146
Roam through your own inclinations;

Be free, carefree, following conditions.
Exhaust the feeling of being unawakened,
With no self-understanding of being awakened.
If instructions were needed, they would all, the master meant,

be [like] painting legs for a snake.
[According to the Eye and Treasury of the True Dharma, fasc.
5] (Zokuzky 223, 61b),Venerable Qinglin147 said:
147
What is inside the patriarchs gate is as profoundly subtle as

traces of birds [in the sky]. When [ones] eorts [have been]
exhausted, all pass the crisis. Unless it is investigated, it can
hardly be claried. Reaching this point, you should penetrate
it by getting free from mind, ego consciousness, and percep-
tive consciousnesses. Learn it by transcending the paths of the
unawakened and the awakened. Only then can you hold it
yourself. Otherwise, no one can be the child of the Chan school.
I wish I could give all such wonderful words of ancient mas-

ters, for they express the profound gist of their whole lives.
Any way-seeker who wants to practice this Dharma148 should

be a bodhisattva who practices to know emptiness, to arouse
great compassion, to make the comprehensive vow, to cultivate
himself in self-concentration, to be equipped with a great
bodhisattvas pure, wonderful precepts, and to exert all his
eorts to cause living beings to attain awakening, seeking
liberation not solely for himself.
Thus149 you may relinquish all connections with the world,
put the myriad aairs to rest. Keep body and mind one, no
matter whether moving or at rest. Drink and eat neither too
much nor too little. Regulate your sleep, not making it too
short nor too long. Sit cross-legged, keeping the eyes slightly
open. In this posture, with the breath already regulated and
worldly associations long forgotten, you will make yourself
into one. If you realize the purport of this posture, sponta-
neously all the four elements of your physical being will become
light and stable. You will enjoy the so-called truth of bliss and
stability. For one who has already attained this, it will be like
a dragon that has gotten [an ample supply of ] water. To one
who has not yet attained this, let me advise you to establish
self-condence and never withdraw in aversion.
When you come out of dhyna, move your body slowly at
rst, and be dignied and reserved in rising. All the time pre-
serve the strength of dhyna as if protecting an infant. Then
148
it will be easy for the power of dhyna to grow. Just as divers

prefer quiet waves for seeking pearls as in the moving water it
is extremely dicult to nd them, when the dhyna water is
clean and clear the pearl of the Mind spontaneously appears.
The Sutra of Perfect Awakening (T. 17: 919a) says: The unhin-
dered nondiscriminating wisdom arises from dhyna.
Herewith we know that transcending the unawakened way
of being to enter into the Awakened Way requires quietude as
its necessary condition. All our basic postures of walking, stand-
ing, sitting, and lying down should rest on the strength of dhyna.
This is something to be achieved most urgently.
If you want to attain dhyna, you must depend on practicing

morality. There is no reason for attaining dhyna without the pro-
vision of moral precepts.
An Essential Understanding of Dhyna Practice (T. 15: 292b)
says:
It is like a monkey tied to a post. All day long it runs about,

and the chain always pulls it back. When it gets to the end 12b
of the chain, it rests. The monkeys attention, like the chain,

is directed to the post. Our mind is compared to this monkey.
A practitioners self-contemplation is also like this. Gradu-
ally the mind is controlled and made to abide in itself as the
object of contemplation. If the mind abides here long, it accords
with the practice of dhyna.
Therefore, if you want to accomplish this dhyna, keep your-

self morally clean without a aw; for controlling yourself with the
help of moral restraints resembles that monkey. The Sutra of Moral
Conduct says:
Keep your mind tied to itself and prevent it from being neg-
ligent, just like a monkey that is attached to a chain.
I am an uncouth person born and brought up in Japan, living

in a forest at the foot of a mountain. Following my predecessors
149
example, I undertook long journeys across rivers and seas. Wear-

ing a soiled robe, I spent days sitting [in meditation], facing a wall
in silence. I was content with my lot and refrained from stating
my view to others, for I felt deeply ashamed at my way of life which
was full of stupidities.
Recently, however, following the ancient masters footsteps for
awhile, I observed a Chinese masters style of awakening. He was
often eagerly attentive but would also very often stop. However,
as soon as I burned a stick of incense to salute the master (Xuan
Huaichang; Kian Esh), the relationship of guest and host was
established between us. Fortunately, raising the patriarchs instruc-
tions, I had an early opening of the eye of awakening. Repeatedly
I cultivated the method of transcending birth and death and, enter-
ing the Way, I returned home. Since I have already achieved the
unity of being, I would very much like to help the patriarchs Way
greatly ourish in this country of Japan. That is the only reason
I have taken upon myself the responsibility for its realization and
at the same time pray heartily for that result.
Because of this I have made repeated cultivation of the method
of transcendence, and when I look back150 on it again and again, I
see not one word to be transmitted and circulated. In the ancient
days, to the repeated censure from a Jain, the Well-awakened One
(Sugata) kyamuni retorted with the unity of silence. That pre-
cisely accords with the present case. Whether the school itself is
shallow or deep is known by one who gains its purport. Please dont
exhaust yourself by knocking at the gate or grasping at the sky.
Great Sage Ngrjuna means this when he says [in the Mah-
prajpramit Treatise] (T. 25, XI, 139c):
Existence is not anything; nonexistence is not anything; exis-

tence-nonexistence is not anything; neither existence nor
nonexistence is not anything. This kind of exposition is also
not anything.
He also says [in the same treatise] (T. 25, XVIII, 190b):
150
There is no verbal expansion; there are no words. If anybody

can contemplate like this, he is regarded as seeing the Buddha.
We have seen the general principle of the Zen school. The

Lak[vatra]-stra (T. 16: 492a) gives four kinds of dhyna:
1) The kind of dhyna that serves for ignorant people; 2) that

which investigates the meaning of reality; 3) that which rests
on the true mode of reality (tathat) as its base (lambana);
and 4) that which, free from discrimination, is the Tathgatas
way of being (tthgata dhynam). The last is so called because
when there is penetration into the mode of the Tathgata stage,
there is abiding in the personally attained noble wisdom.
These are the characteristics of Zen.
End of Fascicle Two
151
Fascicle Three
Gate VII (continued)
Now I would like to exhort youth of the latter-day world to make

this Zen the right occasion for immediately attaining awakening. 12c
No matter whether you might think you have heard little and have
slight understanding, or whether you consider yourself too dull to
gain wisdom, if you wholeheartedly practice sitting dhyna, you
will inevitably attain awakening. The Sutra of the Bodhisattva Pre-
cepts for Practicing Good (T. 30: 973b; quoted above, p. 142) says:

The Essentials for Chan Practice (Zokuzky 215, 419a) says:
According to my ordination teachers both of la (updhyya)

and of mantra (crya), what counts is to learn to practice
dhyna intently. It does not matter whether we have heard
much or little.
For this reason a person of the latter-day world, no matter how

dull-witted he may be, if he fastens his mind to the Buddhas la,
tries making activity and rest no dierent from one another,
remains concerned for all living beings, stops evil views, believes
and accepts the Buddhas words, concentrates his mind on one
object, and stops various associations and related obligations, then
he is really a person of dhyna cultivation. The Bequeathed Teach-
ing Sutra (T. 12: 1111a; quoted above, pp. 110, 124) says:

153
Generally speaking, attaining condence in just one phrase of

the Buddha is the immediate way among a myriad virtues for
attaining awakening. We have examples of this: [According to the
Mahprajpramit Treatise] (T. 25, XIV, 164c), when nanda
taught the essentials of the ve supernatural powers, Devadatta
acquired them through cultivation in just one summer retreat.
[According to the Sutra of Words of Truth on Great Acts] (T. 4:
588c589ab, story no. 16), Capanthaka, to whom the Buddha
taught only one verse, attained the fruit of arhatship. A verse [in
the Song Dynasty Biographies of Eminent Monks] (T. 50, XX, 837a)
says:151
If one quietly sits in dhyna for but a brief moment, this will
exceed the merit of building seven-jeweled stupas as numer-
ous as the grains of sand in the Ganges River. Even a stupa
of gems will ultimately turn into dust but a single moment
of the composed mind will attain authentic awakening.
The Sutra Treasury of Miscellaneous Jewels (T. 4, 494ab, story

no. 114) says:
In olden days there was a monk who was aged and whose
intellect was dark and hardened. When he saw young monks
expound the truth of the four fruits of practice, he wished he
could attain them. He told the young monks, I pray that you
will give me the four fruits of practice. The young monks
laughed in derision and told him, We have the four fruits of
practice. You should prepare a good meal for us before we
give them to you. Then the old monk rejoiced and managed
to prepare a meal of rich food, and entertained them. The
young monks, making a fool of the old monk, told him, Sit
in one corner of this shed. We are going to give you a fruit of
practice. When the old monk heard this, he was glad and
sat. The young monks then struck the old monk on the head
with a leather ball, saying, This is the fruit of the srota-
panna (entering the stream toward nirvana). The old monk
154
heard this, fastened his thoughts to it, not scattering them,

and immediately acquired the rst fruit.
The young monks again made a fool of him, saying,
Although you have acquired the rst fruit, still you cannot
be free from seven births and deaths. Then they made him
move to another corner and, as before, struck him with the
ball. The old monk strengthened his concentration and imme-
diately attained the second fruit. In like manner, the old
monk, shifting to each corner [of the room], attained all four
fruits of practice and greatly rejoiced. He provided them with
various meals, incense, and owers, and asked them to allow
him to return their favors.
He discussed with them the [thirty-seven] constituent
factors of the Way to awakening. The young monks lofty
utterances soon stagnated and nally stopped. The old monk
at that very moment told them, I have already attained the
fruit of arhatship. At this, all the young monks repented of
belittling him.
Another story [from the Sutra Treasury of Miscellaneous Jew-

els] (T. 4: 494c, story no. 115) goes as follows:
In the past there was a woman who had deep condence152 in

the Three Treasures of Buddha, Dharma, and Sangha. She
invited a monk to her house and made some oerings to him.
After that the woman, with a sincere heart, closed her eyes, 13a
sat calmly, and entreated him to expound a teaching. The

monk failed to answer her request and stole away to his tem-
ple. However, she [continued to sit and] contemplate the real-
ity of this conditioned lifeimpermanence, suering, and
emptinesswhich keep living beings from gaining self-abid-
ing in anything. She deepened her thought in that contem-
plation and acquired the fruit of the srota-panna. As she
had been able to attain this fruit, she went to the temple to
nd the monk in order to express her gratitude to him. The
monk, ashamed, hid himself to avoid meeting her. Hearing
155
her entreaties, however, he came out, and she then thanked

him for providing her with the occasion to attain the fruit of
the Way. The monk was bitterly ashamed.
These two cases reveal the virtue of condence in the Dharma.

The Mahprajpramit Treatise (T. 25: I, 63a) says:
What leads people to the great sea of the teachings of the

Buddha-Dharma is condence in the truth.
The Mantra school quotes the above passage and comments

on it [in the Commentary on the Mahvairocana Sutra] (Zokuzky
136, 264b):
When the god Brahm implored him to turn the wheel of the
Dharma, the Buddha said in verse:
I now open the gate of the immortal dew.

Any people condent in it will have joy.
This verse does not say that people who practice charity
(dna), morality (la), listening to many discourses, perse-
verance (knti), great eort (vrya), dhyna, or the knowledge
of emptiness (praj) will have joy. It refers only to those who
have condence. This is the Buddhas own suggestion. . . . For
this reason, the power of condence ranks rst. It is not the
knowledge of emptiness and virtues other than condence
that rst lead one to the teachings of the Buddha-Dharma.
The Diamond Sutra (T. 8: 750b) says:
Those in whom clear condence arises that this is really true

come to know the true characteristic of reality.
Ciens (Jion) Commentary on the Diamond Sutra by the Dhar-

malakaa School says:153
I declare that a moment of condence perfuming and stay-

ing with the mind can break the unbounded extensive cycle
of birth and death.
156
Huizhao (Esh) of Zizhou (Shish) says in his Commentary [on

the Diamond Sutra]:154
Even if one cannot attain the formless tathat (ultimate real-

ity), the power of condence also can remove evils.
Therefore, through rst gaining condence in a few words of

ones master, one enters the dhyna sea of the Buddha-Dharma.
One can enter all the Buddhas teachings only through ones con-
dence in them. The Treatise on Awakening Condence (T. 32: 590a,
Tang version) says:
Question: All the Buddhas, with boundless skillful means,

can benet living beings in the ten directions. Why do living
beings not always see Buddhas, observe supernatural trans-
formations, or hear them expound the Dharma?
Answer: The Tathgatas really have such skillful means. What

is required is only that living beings be free from discrimina-
tion. Then the Tathgatas will manifest themselves. In a mir-
ror that has dirt on it no gures will appear. When the dirt is
removed, [images then] appear there. It is the same with liv-
ing beings. Insofar as they are not freed from dirt, their
Dharma body never appears. When the dirt is gone, it appears.
The Sutra on Attaining the Mudr that Effects the Strength

of Condence (T. 10, IV, 952b) says:
The Buddha said to Majur, In this Jambu[dvpa] world

the sun and moon manifest their circles in the water of all
vessels when the water is clean and not muddy, unless hin-
dered. Meanwhile, the sun and moon have never moved from
their original places. The Tathgata is like this. Living beings
who are to be transformed into their original way of being,
can, with their own minds free from discrimination, all see
the Tathgata. Meanwhile, the Tathgatas, as they origi-
nally are, do not move. In this way, the Tathgata will be
present in the living beings in the ten directions of the world
in whom condence arises.
157
Now, the monks of the Zen school who have chosen the way of
being of body and mind that preserves both individual and sangha
precepts (i.e., la and vinaya), with the water of their mind clean
and clear will immediately see their own mind, and moment after
moment they will accord with every perfection (pramit). How-
ever dull-witted and poor in wisdom they may be, because they
keep morality pure and clean, the clouds of karma will vanish and
the moon of the Mind will manifest itself brightly. The reason why
13b the Mahparinirva Sutra advocates the eternity of nirvana as
the true support for morality155 is seen here.
Question: If that is the case, when we practice dhyna, what

precepts should we take?
Answer: The precepts given in the Vinaya in Four Divisions

and the Brahm Net Sutra [on the Bodhisattva la] are consid-
ered to be appropriate. I say this because in practicing them exter-
nally we learn the basic postures of rvakas and internally embrace
the friendly social concern of bodhisattvas.
Question: The Vinaya regulations against the ve denitive

distinctions of oenses and the seven groups of transgressions156
are Small [Vehicle] practices. Where is the need for our being
equipped with the two vehicles? It is said that keeping the pre-
cepts for rvakas is breaking the precepts for bodhisattvas. The
Bodhisattva Stages (T. 30: 523a) extensively claries dierences
between the Great Vehicle and the Small Vehicle on keeping and
breaking precepts, doesnt it?
Answer: The original intent of the Buddhas teachings lies only

in avoiding evils and preventing wrongs. Concerning keeping or
breaking precepts and permitting or restraining certain acts, if
you grasp their purport and cultivate them, then it does not mat-
ter what vehicle you may choose. Vinaya Master Daoxuan says
(in the preface to his Instructions and Admonitions on Observing
Restraints, T. 45: 869b):
158
There are some who insist: I am a person of the Great Vehi-

cle. I dont need the teachings of the Small Vehicle. Such
people internally betray the bodhisattvas heart and exter-
nally lack the rvakas practice. Except for veterans in the
Dharma, who could scrutinize it well?
How profound is this remark! It constitutes the central point

of the Zen school. The Tiantai schools Solutions for Propagation
(T. 46, IV1, 254a) says:
Question: Why do we in the Great Vehicle apply precepts of

the Small Vehicle and explain about the ten kinds of precept
gainers?
Answer: The Mahparinirva Sutra frequently expounds

that the eternity of nirvana supports morality as its ultimate
basis. We are thinking of the same principle here. The Small
Vehicle works as skillful means. Then we know the mendi-
cant bodhisattvas see no dierence between themselves and
rvakas in regard to the six kinds of friendly mutual respect
and the ten benets for regulating morality, but that they
dier with respect to the six perfections and the four exten-
sive vows, which are lacking in the practice of the Small Vehi-
cle. For lay bodhisattvas the three refuges (Buddha, Dharma,
and Sangha) and the ve precepts will all lead them to the
attainment of awakening. Still more so with the Brahm Net
[Sutra on the Bodhisattva la]s so-called eight myriad kinds
of excellence appearing in ones every posture of those who
have been ordained in the Great Vehicle. All seven groups
of the Buddhas disciples actualize them. Beings of the ve
paths that suer from their respective modes of existence will
also commonly be equipped with such excellence. How could
one tolerate the breaking of precepts and call it the Buddha
vehicle? That is why a parallel elucidation is made with the
use of four phrases concerning yna (vehicle) and la (pre-
cepts) [with which one is either relaxed or rm].157
159
The same text says (T. 46: 255a):
Both the Mah[parinirva] Sutra (T. 12: 432bc) and the

Exposition of the Ten Stages, referring to the [ve] denitive
distinctions of oenses and the [seven] groups of transgres-
sions, say: Bodhisattvas, great beings, hold those precepts
of restraint. You should158 know that precepts have no dis-
tinction of great or small. It depends on what the ordained
expect of them. In other words, the Middle Way is not only
a matter of emptiness and provisional forms; it also univer-
sally concerns respective precepts. Only then are we fully
equipped with precepts.
The same text, in a preceding passage, says (T. 46: 254c):
The ve denitive distinctions of oenses and the seven groups

of transgressions given in the Mahparinirva Sutra (T. 12:
432bc) are the mendicant bodhisattvas precepts of restraint.
These passages mean that precepts, both great and small, are
skillful means, through the cultivation of which one enters the
Tathgatas dhyna.
Someone insists, One who is relaxed with la (morality) while
rm with yna (vehicle or its principle) will encounter a Buddhas
lifetime. Why then should it be indispensable to practice la? But
this kind of remark lacks reason. Who would wish to have la
relaxed? By those who encounter a Buddhas lifetime while being
relaxed with la are meant those in evil [modes of existence] like
ngas and other beasts. When they feel grateful for longevity, they
come to live in a Buddhas lifetime due to the Buddhas vow-power.
However, it is far better to meet a Buddha in a human life or above
in heaven. Concerning this, the Tiantai schools Great Calming
and Contemplation (T. 46: 39c) says:
In this way between cause and eect there are dierences with
reduction in the degree of transgression and thus varieties of
rise and fall as its rewards. How could one say, Keeping la
160
in reason leads to awakening; what is the use for keeping la

in phenomena? It is fortunate to attain awakening as a
human or heavenly being. What meaning could there be in
doing ones utmost to enter any of the three evil modes of exis-
tence (i.e., the realms of hell, hungry ghosts, and animals)?
In the present context, this passage sounds wonderful. We

must, however, note the statement of the Mahparinirva Sutra
(T. 12: 400c):
Being relaxed with la is not considered to be relaxed. It is 13c
with yna (vehicle and its principle) that one is considered

to be relaxed.
This statement refers to those who are relaxed both with yna
and la [and emphasizes the importance of yna]. It does not mean
that one can favor being relaxed with la.
The Great Calming and Contemplation (T. 46: 20a) further says:
A sutra mentions:159
One may rather be a Devadatta160 than an Udraka Rma-

putra.161
This has the same meaning as the above statement [of the
Mahparinirva Sutra].
The Solutions for Propagation (T. 46: 254a, quoted above, p.
159) says: How could one tolerate the breaking of precepts and
call it the Buddha vehicle? This passage means that, however
rm one may be with yna, breaking la cannot be called the
Buddha vehicle. How much less so with this Zen school? It does
not seek for fulllment in the distant future; it dares not expect
some future benet. It uses purifying precepts as skillful means.
By drawing a poisoned arrow right before ones eyes, it expects the
wonderful attainment of awakening immediately in this life. The
Sutra of the Bodhisattva Precepts for Practicing Good (T. 30: 973b,
quoted above, pp. 142, 153) says:
161

All that this passage means is a reward in a future life, which

is the case with most of the schools of the Great Vehicle. In this
respect, theirs is dierent from this schools intent. Their attain-
ment cannot be considered very dicult. This Zen school, on the
other hand, cuts through the devils trap-net right before ones
eyes. It seeks to be equal with the Tathgatas practice. The Sutra
of the Bodhisattva Precepts for Practicing Good (T. 30: 1005c) says:
When the Buddha abides in dhyna, no devils can nd an

opportune moment.
If someone has recourse to the remark, One who is relaxed

with la while rm with yna will encounter a Buddhas lifetime,
and favors breaking precepts, how is he any dierent from the one
who carries a nugget of gold with him yet dies of hunger?
Besides, the passage from the Great Calming and Contem-
plation, One who is relaxed with la will encounter a Buddhas
lifetime, and the passage in the Mahparinirva Sutra, Being
relaxed with la is not considered to be relaxed, are far from refer-
ring to those who break precepts and annul restraints. Those who
commit grave sins are not said to be relaxed with la; they should
be called breakers of la. So-called relaxation with la refers to
the person who stops short of committing a minor oense. I say
this because if one commits any of the four [grave oenses] or the
ve grave [transgressions], he will without fail fall into the hell of
unremitting torture (Avci). For him it will be impossible in any
way to encounter a Buddhas lifetime. He who commits some minor
sins will fall into the existence of a nga or other beasts but in that
existence he may feel so grateful for longevity that he will be able
to encounter a Buddhas lifetime.
162
I sincerely hope you will abstain from using evil words, keep
your body and mouth clean to follow the sincere truth of the noble
teachings, keep your mind pure and clean to enter the wonderful
gate of great compassion, and expect to attain Zen in this life. Does
not the Sutra of ragama Practices (T. 19: 131c; quoted above,
p. 125 ) say:
Practitioners of dhyna, if they dont break o lust, will con-

tinue to transmigrate through the three evil modes of exis-
tence, unable to escape. It is like steaming grains of sand and
gravel in the hope of cooking them into boiled rice; cooked
for one hundred thousand kalpas, they will still be [only]
heated sand.
Someone says in rebuke: The Lotus Sutra (T. 9, XI, 34b) says,
If anyone holds this scriptural teaching, he will be called a pre-
cept holder. He will soon attain the Buddhas Way. This passage
means that he who is rm with yna will attain awakening. [What
is the use for further la?]
This rebuke is wrong. We hear about being rm with yna,
whereas we have never heard of relaxation with la. What we under-
stand by the above passage is only this: In the manner of perfect
permeation, which leaves no room for articiality, every being is
originally endowed with la. It is on this basis that the holding of
this scriptural teaching is mentioned. There cannot be any reason
for acquiring the merit of la in reason while breaking la in phe-
nomena. The Tiantai schools Solutions for Propagation (T. 46, IV1,
254a, quoted above, pp. 159, 161) says, How could one tolerate the
breaking of precepts and call it the Buddha vehicle?
If anyone relies on the passage from the Lotus Sutra, he is
called a precept holder, and continues to violate la in phenom-
ena, there cannot be any reason that reading the Lotus Sutra alone
will yield any expected result; it will be ecacious only for a dis- 14a
tant future. It is only through the practice of the contemplative

gate of both phenomena and reason or, in other words, only with
the application of both acupuncture and moxibustion, that the sick
163
are healed. The Profound Meaning [of the Lotus Sutra] (T. 33:
II1, 698b) says, The eyes of wisdom and the legs of practice in
unity will reach the pond clean and good.
The Tripiaka Dharma Master Yijing of Tang says [in his
Buddhist Monastic Traditions of Southern Asia] (T. 54: 211c):
People directly point to the gate of emptiness and regard it

as the Buddhas real intent. However, they would rather know
precepts also162 to be the Buddhas intent. Their high valua-
tion of one and low estimation of the other derive from mere
assumption. While they never look into any text of la or
related scriptures, they copy a couple of volumes of the gate
of emptiness and insist that the reason [of emptiness] con-
tains all three collections (Tripiaka) of Buddhist scriptures.
They never think of the pain of thick, molten metal being
poured down their throats. But that is the disaster they are
inviting in this life at every step due to pretending to be
monks, living clandestinely with other ordained monks.
It is a bodhisattvas real determination not to let the oat-
ing bag of la, which helps one to cross the sea of birth and
death, become deated. One should not make little of a small
transgression. Instead, one should join the Buddhas call made
for our sake on his last day.163 The truth of his call is that one
should practice both the Great and Small [Vehicles], for this
alone accords with the admonition of the Benevolent Hon-
ored One.
Refraining from small transgressions while contemplat-
ing vast emptiness, accepting living beings while keeping
oneself pure and cleanwhat fault could there be in doing
this? All the eight myriad teachings of the [Great] Sage (i.e.,
the Buddha) will be summarized into one phrase or two:
Externally following secular ways while internally concen-
trating on true wisdom.
The orthodox principle of Buddhism in the west regards
keeping la as its basis. One should protect the oating bag
164
from being punctured by even a small pinprick. One should

be careful not to allow the great wrong of a needle hole. The
very beginning of great wrong is blamable on improper ways
of clothing and eating.
To those who devote themselves to the Buddhas teach-
ings, liberation is not a distant goal, whereas neglecting the
Honored Ones words will leave one long immersed in deep
depravity.
It accords with the Buddhas immortal teachings on his

deathbed for latter-day practitioners to trust in this practice. Those
who follow it are really the Buddhas children.
The Tiantai schools Solutions for Propagation (T. 46, IV, 259a)
says:
In the world there are foolish people who insist that since the
mind is free from birth everything that has its own charac-
teristics is also free from generation, and who on that ground
commit new sins. Committing crimes occurs necessarily
through the three poisons [of greed, anger, and delusion]. A
person who is really of no-birth will not make even a bless-
ing, much less commit an oense. The reason is that both
oenses and blessings follow the stream of birth and death.
Besides, the Great Calming and Contemplation (T. 46, IV1,

41b) says:
This is called penitence both in phenomena and reason. With

the extinction of the oense that hinders awakening and with
la kept clean and pure, self-concentration (samdhi) pres-
ents itself, opening up cessation and contemplation. Because
the la in phenomena is kept clean, the root samdhi pres-
ents itself. Because the la that is none other than the Mid-
dle Way is kept clean, the king samdhi presents itself.
Commenting on this, the Solutions for Propagation (T. 46,

IV2, 262a) says:
165
When this is called is mentioned, the author means this: If

there were no la in phenomena, there cannot even be worldly
dhyna. How could there be the threefold truth [of empti-
ness, provisionality, and the Middle Way]? Wrong is the one
who might insist, In the Great Vehicle, why should one cling
to la?
Further, the same commentary says (T. 46, IV1, 255b):
You should know that no one can go without the Vinaya reg-
ulations against any of the [ve] divisions of oenses or the
[seven] groups of transgressions. As for those people of the
world who despise phenomena and want only to value pro-
found reason, they are certainly aloof, empty, and baseless
in their practice of contemplation. Since they lack the objects
of contemplation, contemplation will not follow.
The Mahparinirva Sutra (T. 12, XVII, 467b) says:
If anyone holds this scriptural teaching while violating pre-

cepts, he is kin to devils, far from being a disciple of mine. I
wont allow him to hold and recite this scripture.
The Lotus Sutra (T. 9, II, 7c) says:
Those whose practice of precepts has gaps and omissions can-

not aord to hold this truth.
It also says in eect (T. 9, XIV, 37b):
[Bodhisattvas] will not associate themselves with any of those

who break precepts.
There should be no association with those who break precepts.

How could any association be permissible with those who, while hav-
ing recourse to the scriptural passage [in the Lotus Sutra] (T. 9, XI,
34b, quoted above, p. 163), he will be called a precept holder, will
violate precepts themselves? If anyone has recourse to the passage,
he is considered to be applying164 himself toward the attainment
166
of awakening, while wasting the four periods [of the day] or six
periods [of the day and night] without practicing dhyna, and if 14b
anyone has recourse to the passage, he is called a precept holder,

while recklessly transgressing the fourfold or tenfold restraints,
then such people will be transgressing the Great Vehicle, not to
speak of going against the Small Vehicle, wont they?
The Sutra of the Bodhisattva Precepts for Practicing Good (T.
30, I, 962a) says:
Then Majur asked the Buddha, The word vinaya means

controlling and taming. Everything that has its own char-
acteristics is ultimately under control in its self-nature. Why
does the Buddha advocate vinaya? The Buddha said, If ordi-
nary beings could realize that everything that has its own
characteristics is ultimately under control, no Buddha would
advocate vinaya at all. Because they dont realize that,
Buddhas advocate vinaya.
The same scripture (T. 30, II, 969c) says:
When igonorant people advocate the emptiness of all forms

that have their own characteristics, they are committing
grave transgressions. Even advocating something through
explication for others benet through delusive165 thoughts
will also be a grave oense. Such will truly be disciples of a
non-Buddhist path, such as Pura [Kyapa]. Pura insists
that everything that has its own characteristics is nonexist-
ent in its self-nature. But in the Buddhas teachings it is exis-
tent as well as nonexistent. If anyone advocates the empti-
ness of everything, you should know that he misses the mark.
Abiding with such a person in the biweekly recitation of the
Vinaya rules (upoadha) will cause grave sins. The reason is
that he does not realize the meaning of emptiness. He is
unable to benet others, not to speak of beneting himself.
When ordinary ignorant people like those described above

delusively expound the meaning of emptiness while unable to hold
167
precepts, they are non-Buddhists; they are people of the devil. The
Mahparinirva Sutra (T. 12: 467b, quoted above, p. 166) says:
He is kin to devils, far from being a disciple of mine.
That is why the Zen school strongly admonishes people to hold
precepts; it expects them to attain the present-life benet through
a lifetime of eort. You should not, with shallow knowledge, speak
of one as surpassing others and of another as falling short. Sup-
posing that worldly talks and discussions lack real benet, doc-
trinal arguments for or against either the Great or Small [Vehi-
cle] will all be without benet. Likewise, the perfect permeation
free from articiality, being orally expounded by one who does not
realize it, is like a good taste and cool water that hungry and thirsty
people talk about but which never enters their mouths and throats.
It is also like the case of a rich man, who can recite a text on oper-
ating a boat but who cannot actually operate a boat, and who is
drowned.
Herewith I have established the [seventh] gate, Citing a Gen-
eral Principle and Exhorting People to Practice in the Zen School.
Gate VIII
By the eighth gate, A List of the Essential Patterns of Activity

in the Zen School, I mean the following ten, according to the Chan
School Monastic Rules (Zokuzky 216), as well as the prevalent
pattern of monastic activities (shi; shiki) in the large countries.
1. Temples: Although they dier in size, all temples are mod-
eled after the drawings of the Jetavana residence [of kyamuni
and his disciples]; there are drawings of this residence separately.166
A temple has corridors on four sides without any side gates. It has
one gate alone. The single gate has door guardians, who close it
at evening twilight and open it at daybreak. The door guardians
check specically nuns, laywomen, the destitute, and violent peo-
ple and keep them from staying overnight in the temple. Destruc-
tion of the Buddhas teachings occurs solely through aairs with
women and the like.
168
2. Ordination: Precepts, no matter whether of the Great or

Small Vehicle, concern human passions. What matters here is only
great compassion to benet living beings. This Zen school has no
preference in precepts as to whether of the Great or of the Small
Vehicle. What it exclusively values is keeping morality with self-
restraint (brahmacary).
3. Protecting morality: After ordination, if one does not pro-
tect morality but breaks it, then how could it be dierent from
acquiring a gem but crushing it later? The Chan School Monastic
Rules (Zokuzky 216, I, 439a) says:
After ordination one should constantly protect morality. You

should prefer a moral death to an immoral life. Therefore, 14c
mendicants should rmly hold their two hundred and fty

precepts, and lay way-seekers their threefold collection of
purifying precepts, especially the ten weighty and the forty-
eight less weighty precepts that constitute the rst of the
threefold collection (Tripiaka).
This being the case, [after ordination] one should follow the
scriptural teaching on la and, on the occasion of upoadha assem-
bly for recitation of the Vinaya rules every half-month, one should
open oneself to the other practitioners. Violators of morality should
be dismissed, like corpses in the great ocean, which does not allow
them to remain on the bottom.
4. Scholarship: One whose learning covers all the eight treas-
uries and whose practice covers precepts of both vehicles; one who
externally is possessed of the dignied demeanor of a sangha mem-
ber (bhiku), which make him a eld of merit (puyaketra) for
humans and gods; one who internally keeps the bodhisattvas great
compassion, which makes him a benevolent father for living
beingsin such a person the emperor nds an important treasure
and the country sees an excellent physician. Hence my wish for
the ourishing [of the Zen school which produces such a person].
5. Regulations for conduct: In every kind of conduct, such as
the longtime observance of one meal a day before noon, being
169
moderate in ones consumption of food, keeping temperance, and

holding precepts with self-restraint, monks should obey the
Buddhas words. What follows is the daily pattern of monastic
activities:
The Time of Lighting at twilight, when monks gather at the
Buddha hall to oer incense and worship;
The Time of Being in Calmness [9:0011:00 P.M.], for dhyna
practice;
The Third Watch [11:00 P.M.1:00 A.M.], for sleep;
The Fourth Watch [1:003:00 A.M.], for sleep;
The Fifth Watch [3:005:00 A.M.], for dhyna practice;
The Time of the Hare [5:007:00 A.M.], same as twilight;
Daybreak, for taking gruel;
The Time of the Dragon [7:009:00 A.M.], for reading scrip-
tures, studying, and listening to lectures by elder monks;
The Time of Yu (Gu) [9:0011:00 A.M.], for dhyna practice;
The Time of the Horse [12:00 P.M.], for taking a meal;
The Time of the Sheep [1:003:00 P.M.], for bathing and
[attending to other personal matters];
The Time of the Monkey [3:005:00 P.M.], for dhyna practice;
The Time of the Rooster [5:007:00 P.M.], for relaxation,
released from work.
As you see, monks never slacken in their dhyna practice, and

moment after moment they repay their obligation to the state; in
one period of practice after another they pray for the emperors
longevity. Indeed, they pray that the emperors work for the peo-
ple may long prosper and that the lamp of the Dharma may illu-
minate far and wide.
6. Impressive and dignied manner: Monks, both young and old,
always wear the outer robe (sagh) of either seven or nine strips
of joined cloth. When they see one another, they rst join their palms
[in gassh], lower their heads, and express their deep mutual amity
and respect. While taking meals, walking in dhyna, practicing
[seated] dhyna, studying, reading scriptures, and sleeping, they
170
never leave the community [of their fellow monks]. When a hun-
dred or a thousand monks gather in a hall, all are careful of their
deportment and their conduct toward others. If anyones seat is
empty, the steward monk will check [on the missing practitioner].
In this way, not even a minor transgression is allowed.
7. Clothing: For the upper and lower garments and the outer
and inner ones, all monks should wear the Dharma robes used in
the large countries. This is the bearing that best accords with least
desire and least material. Everything should be simplied.
8. The assembly of disciples: Those who are endowed with both
morality and wisdom, and who possess the nonregressive mind at
the beginning, should join the community. By all means they must
be roundly endowed with the eyes [of wisdom] and the legs [of
practice].
9. Beneting and nourishing oneself: Monks dont engage in
cultivating the land; dhyna cultivation occupies them. They dont
hoard property or treasures, for the Buddhas words are to be
trusted. Except for a hot meal once a day, they cut o any other
desire forever. The Dharma for mendicants is to have little desire
and be content with ones lot.
10. The summer and winter retreats: On April 15 a summer
retreat is formed, and it concludes on July 15. On October 15 a
yearly [winter] retreat is undertaken, and it concludes on Janu-
ary 15. These two special retreats derive from the Buddhas orig-
inal practice. They should be practiced with condence. In our
country this function has long been abolished, while in the Great
Song monks have never dispensed with the two annual retreats.
For one who has not come through special retreats, to count such
a persons priestly age by the number of either of the two names,
the summer [retreat] (xia; ge) or the yearly [winter retreat]
(la; r), is, in the Buddhas teaching, a laughable matter. 15a
The above descriptions of these ten items are [given in] out-
line only; details are given in The Pattern of Monastic Activities
[current in the great state of Song].
171
Further, Zen temples have the following sixteen activities

throughout the year:
1. The rite for the Emperors Day: In the thirty days that pre-
cede the present emperors birthday, sutras such as the Mah-
prajpramit Sutra, Benevolent King Sutra, Lotus Sutra, and
Sutra of Golden Light are recited every day, and prayers for the
emperors longevity are made.
2. Recitations: On the six daysthe third, thirteenth, twenty-
third, eighth, eighteenth, and twenty-eighthof every month,
there are rites for reciting the names of the ten Buddhas. This is
to pray for the wind of the emperors virtue to reach far, for the
paths under the imperial reign to benet long, for the Buddha-
Dharma to unfold itself forever, and for living beings to have benet
far and wide. It is also to express gratitude to people for a dona-
tion even of a single piece of grass or leaf.
3. Rites for local gods: On the second and the sixteenth day of
every month, the Dharma donation for local gods is conducted
according to the places where the temples are located.
4. Requital for obligations: On the rst day of every month, in
respect for the present emperor, a lecture on the Prajpramit
Sutra is given; and on the fteenth, in respect for the previous
emperor, a lecture on the Mahparinirva Sutra is given. On
both occasions prayers for protection of the gods are cited.
5. Monthly activities through the year: In January, an assem-
bly for praising the arhats; in February, an assembly for making
oerings to the Buddhas relics; in March, an assembly; in April,
a celebration of the Buddhas birthday and of the beginning of the
summer retreat; in May and June, lectures on the Sutra of Golden
Light; in July, August, and September, lectures on the Praj-
pramit Sutra; in October, ordination; in November, the winter
night activity; and in December, a great assembly for reciting the
Sutra of the Buddhas Names. Each activity has its [associated]
rites.
6. Activities during retreat: Every day during the [summer
and winter] retreats, along with other meetings, an assembly is
172
held for reciting the Sutra of ragama Practices.

7. Reciting Buddhist scriptures: Reciting one fascicle every day
from the entire collection of the Buddhist scriptures, [which in the
Song edition number as many as ve thousand and forty-eight fas-
cicles]. In a temple that has a hundred priests, the [entire collec-
tion of ] Buddhist scriptures can be recited six times a year. Scrip-
tures are recited when donors visit temples, for the donors future
merit, or for their prayers to be realized.
8. Activities in a mantra temple (i.e., a Shingon temple) [that
is attached to a Zen temple]: Constant oerings are made to [the
living beings of the] water and landoerings for those in the
unseen modes of existence. This is practiced so that donors may
pray for bliss, for future merit, and for the deceased.
9. Activities in a calming and contemplation temple (i.e., a
Tendai temple) [that is attached to a Zen temple]: Practices of self-
concentration (samdhi) are performed, based on such sutras as
the Lotus Sutra, the Contemplation Sutra, and the Invitation of
Bodhisattva Avalokitevara.
10. Visiting the masters room: On the day when the master
has leisure time, disciples visit him in succession in his room. For
the Zen school this is a most important matter. The manner for
doing this should be examined [in the Chan School Monastic Rules].
11. Upoadha: The biweekly recitation of the Vinaya rules con-
tinues as usual.
12. Inspection of the monks ocial quarters: Once every ve
days each month, an elder monk gives admonition from the plat-
form and then inspects the monks ocial quarters. In the past
the Tathgata, for the sake of ve matters, made an inspection of
the monks cells every ve days. For ve matters, refer to the
[relevant] Vinaya passages.167
13. Bathing: As an ocial duty or at a donors expense, monks
bathe every ve days; in hot months, they bathe every day.
14. Meals served in memory of the deceased: For the sake of
the previous emperor, the previous master, or deceased parents,
173
[special] meals are served. There are rules for this.

15b 15. Government-sponsored memorials: Ministers and nobili-
ties serve meals to monks. When government ocals visit a tem-
ple, there are specic rites to follow.
16. Turning [the wheel of ] the scriptural collection: An assem-
bly of monks play festival music and turn a wheel with eight spokes,
which holds the entire collection of Buddhist scriptures.
Question: Such regulations for conduct seem beyond the capac-

ity of people of the latter-day world. They may instead cause prac-
titioners to worry and regress. What do you think about this?
Answer: The teachings of the Buddha-Dharma are extremely

easy to practice, easy to realize. The Buddha said, This is the truth
of bliss and stability.168 The Treatise on the Treasury of Analyzed
Concepts of Buddhism (T. 29, I, 2c) says in verse:
Sangha members in harmony feel joy;

All sharing austerities, they rejoice.
When men and women of the world see their parents abili-
ties, they think only of acquiring them. Sparing no eort, they
succeed in inheriting their familial skills. Because of this, black-
smiths, tilers, weavers, magicians, farmers, and the like see their
successors continue. Theirs, however, is painful and assiduous
labor. Meanwhile, the skills inherited by the Buddhas heirs is
the truth of bliss and stability. It is unlike those worldly trades
in which people [exert much eort], smashing their bones. Hav-
ing a special liking for something, however, will in turn yield
attachment to that particular matter. One who inhabits a big
river and exercises vigorously there will, upon climbing up onto
land, feel ill at ease. One that abides in the air and freely ies will
be helpless on the ground. Likewise, one who has had comfort
dwelling in the house of Buddhism will, on entering lay life, become
troubled. Those who have been stained by and attached to evil
acts will consider the teachings of the Buddha-Dharma to be
174
extremely hard to practice.

The Great Master of Mount Kya (Kkai, Kb Daishi) says
in his Three Teachings Pointing to Where to Return (Kb-daishi
Zensh, fasc. 9, 327):
Going to where one likes is like a stone thrown into water.

Going to where one dislikes is like oil poured on water.
Those living beings who are lost in ignorance regard suering

as something delightful. The Buddha said [in the Lotus Sutra] (T.
9, II, 9b):
Deeply attached to the ve desires,

They behave like a yak that loves its tail.
Deeply infatuated by evil views,
They take suering to discard suering.
For the sake of these living beings
I give rise to great compassion.
This is not the case with the Buddha-Dharma. When one

holds169 precepts in clean practice, in body and mind one abides in
bliss and stability. The Bequeathed Teaching Sutra says:170
When your body is in comfort, the Way ourishes. For drink-

ing and eating you should know the moderate measure.
One should deliberate on what this means. The Buddhas dis-

ciples, no longer inheriting the teachings of the Buddha-Dharma,
can be likened to lion cubs that have grown into sheep or cats, cant
they? They would also be like farmers children who have gone
mad, or weavers children who have become prostitutes, wouldnt
they? Worldly occupations with good successors will have richness
and beauty that exceed the previous ones. The Buddhas teach-
ings, having been exterminated, would leave idleness and indo-
lence beyond sick childrens endurance. The present-day ospring
of the Buddha are compared to those farmers and the like who
have failed to take up their family trade. When such people want
to eat rice, they must instead eat sandy mud. When they want to
175
put on a robe, they have to don a piece of bark.

[Herewith I have established the [eighth] gate, A List of the
Essential Patterns of Activity in the Zen School.]
Gate IX
By the ninth gate, Information from the Large Countries, I

mean that by mentioning the manner of practice now prevailing
in India and China, I wish to have people of faith and practice
enter the great sea of the Buddhas teachings. Concerning the
Buddhist situation in India, I have heard the following four points:
1. At the harbor of Hakata,171 Chikuzen Province, Chinzei (i.e.,
15c Kyushu), an interpreter for the two royal courts, Li Dezhao (Ri
Tokush), then eighty years old, told me, When I was over twenty
years old, I saw a monk from India in Dongjing.172 He wore a sin-
gle undergarment and an upper kaya robe. Even in the painful
cold of winter he didnt wear any other clothes. The next spring
before he returned to India he said to me, If I were to stay here,
I would violate the Buddhas rules.
This was in Qiandao (Kend) the fourth year of Song, the third
year of Ninan in Japan, wuzi, tsuchinoe-ne (1168).173
2. A monk from Chengdufu (Seitofu) told me, In the rst year
of Chunxi (Junki), jiawu, kinoe-uma (1174) a monk from India,
who was high-spirited and resourceful, came to Lizhou.174 When
he recited mysterious magical words his mouth emitted light, and
those who heard [his words] were cured of disease. He wore a sin-
gle undergarment and an unlined robe. In the winter months of
extreme cold, he refused a cotton robe oered by the other monks,
insisting that it was not permitted by the Buddha. Afraid of vio-
lating the monastic rules, he returned to India the following spring.
I heard this in Shaoxi (Shki) the rst year of Song; the rst year
of Kenky in Japan, gengchu, kanoe-inu (1190).175
3. A monk from Guangfu told me, Between China and more
than fty provinces of Kunlun (Konron) [on the South Asian Sea],
there has been more and more oceangoing trac year after year.
176
At times Buddhist monks come from those places. They wear rings
pierced through the ears. They wear a single undergarment and
an unlined robe, roughly the same as the monks from India. In the
winter months they dont wear cotton clothes. When they see the
observances of Chinese monks, they dont praise them.
4. The revered master Zuyong (Soei) of Xiuchansi on Mount
Tiantai (present-day Dacisi; Daijiji) told me, I hear that in Vail,
India, there still stands Layman Vimalakrtis room, the size of a
square zhang (hj). Monks from the South Asian Sea continually
make a pilgrimage to the place below the bodhi tree and worship
the image of Bodhisattva Avalokitevara. In Nland Temple there
are ve thousand monks, most of whom recite the Tripiaka texts.
There are also the Buddhas bowl and navsins robe. Many peo-
ple go on pilgrimage to where the eight memorable stupas stand.
All these belong to the contemporary age.
In the Song dynasty twenty miracles have been cited:
1. A monk from Weinan (Wainan) told me, On Mount Qing-
liang (Shry, of Wutaishan; Godaisan) Majur appeared riding
a lion.
2. In Mount Tiantai at times live arhats appear, whose traces
also emit light.
3. At the stone bridge (in Mount Tiantai) blue dragons appear,
and when they do, it rains.
4. The holy traces such as those in Guoqing (Kokusei) Tem-
ple176 still remain in dignity.
5. The Buddhas relics preserved in the temple in Mount
Yuwang (Iku) emit light.
6. In Mount Yuwang eels appear, and as soon as they appear,
it rains.
7. Monks maintain a dignied posture at all times.
8. Inside the temples it is calm and silent.
9. There are many who reduce themselves to ashes (i.e., die in
samdhi). In the spring of Chunxi (Junki) the sixteenth year, jiyou,
tsuchinoto-tori (1190) a monk of Xiangtian (Shden) Temple reduced
himself to ashes in samdhi. It is now the tenth year since then.
177
10. Among monks, many know when they are going to die.
11. Laypeople hold the precepts of the bodhisattva restraints.
12. Young novices hold the ve precepts.
13. Both laity and clergy are seless.
14. In Mount Dongye (Tekizan), Bodhisattva Samantabhadra
emits light.
15. The Buddha hall in each temple looks as if a living Buddha
abides there.
16. The storehouses for Buddhist scriptures and monks halls
look as dignied as in the Pure Land.
17. Emperors are unfailingly ordained in the bodhisattva
restraints.
18. No monks possess or cultivate rice elds.
19. Animals are often observed to have human sentiments.
20. Government laws are never perverted to wrong the peo-
ple.
People in Japan, nevertheless, tend to refer to their favorite
saying, In India and China the Buddhas teachings have already
been extinguished. They ourish only in Japan.
[According to the Great Tang Dynasty Record of the Western
16a Regions,] after the passing away of the Tathgata monarchs of
various countries were afraid that the diamond seat177 would be
buried, so they had the seat marked with boundaries and had two
statues of Bodhisattva Avalokitevara built nearby. [According to
the Record of the Transmission of the Dharma Treasury] (T. 50:
303c304b), navsin, the Third Patriarch who transmitted the
Buddha-Dharma to his successor, had a robe he had worn since
being an embryo, and which had grown together with him after
his birth. This natural robe has been preserved by mysterious power
for the sake of peoples faith in the Dharma. [According to the
Great Tang Dynasty Record of the Western Regions] (T. 51, VIII,
915b), when Xuanzang visited the two sites, the Avalokitevara
statues [near the diamond seat in Magadha] were buried half up
to their chests; and (T. 51, I, 873b) a small part of navsins robe
178
[in Bmiyn] had become tattered.

Xuanzangs pilgrimage to India was during the years of Zhen-
guan (Jkan) (62749) of the Tang;178 it was sixteen hundred years
after the Tathgata passed away. The Tathgata had been dead
more than a thousand years when the statues had become half-
buried and a small portion of the robe had become tattered. Now
it is only four hundred and some years after Xuanzangs observa-
tion. How could they all be extinguished now? How laughable peo-
ple here are in their lack of estimation!
The Sutra of the Original Practice says:179
In the midland, under the bodhi tree, when a Buddha does

not appear, a sage appears. When no sage appears, a god of
great strength abides.
The Mahprajpramit Sutra (T. 5, CIII, 570b) says:
No matter whether man or beast enters the hut under the

bodhi tree, no ghosts can nd an opportunity to attack them.
A sutra says (unidentied):
Tribes that lack virtue are not born in the midland.
The Sutra of the Original Practice says:
Buddhas will not be born in borderlands; they will be born

without fail in the midland.
The Sutra on [the Prince Coming into Being with] Auspicious

Responses (T. 3, I, 473b) says:
Kapilavastu is in the center of the three thousand worlds that

have their own sun and moon, and of the twelve thousand
heavens and earths. The reason is that the dignity of the
Buddha made it impossible for him to be born in a borderland.
In the midland of India, the Tathgata attained awakening

(bodhi) under a tree. There remains the diamond seat at the very
179
site. In such a holy land, how could the Buddhas teachings not be
alive now? Indeed, what Eisai heard directly from people while
staying in China must tally with the actual situation in India.
Question: According to what has been mentioned, the Buddhas

teachings vigorously ourish in India and China. Now I wonder if
there are people who have attained the fruit of practice.
Answer: As I have seen with my own eyes and heard with my

own ears, there are those in China who reduce themselves to ashes
in samdhi, just as those in India, mentioned above.
Question: If that is the case, will Japan also have such people?
Answer: Yes, there must be.
[Question:] Here is a criticism against this kind of answer:

India and China are supremely holy lands. There may appear
those whose pure fruits of practice will mature to the attainment
of awakening. Japan is just a borderland. Tribes that lack virtue
reside here. Therefore, it is extremely dicult to have such attain-
ers of awakening. Besides, people lack the practice of la. This
makes things more dicult for them, doesnt it?
Answer: The Mahprajpramit Sutra (T. 6: 539ab, quoted

above, pp. 78, 83) says:
[A]fter my death, in the last time, on the last occasion, in the

last ve hundred-year period when my teachings are lost, a
scripture [like this] will play a great part in helping people
attain awakening in the direction of northeast [as well].
In the direction of the northeast is the land of Japan. There

has been no dislike of this borderland, has there? As for la and
vinaya, keeping the two hundred and fty precepts of the Buddhas
day ought to be equivalent to refraining from committing the four
grave oenses in the latter-day world, far distant from the time
of his parinirva. The Record of the Transmission of the Dharma
Treasury (T. 50: 307ab) says:180
180
A nun of one hunded and twenty years age compared a group

of six evil mendicants with Upagupta. Upagupta, then, felt
much ashamed. The nun said, Revered monk, you should
not feel ashamed or regretful. The Buddha said, After my
death, people of the rst day will be better than [those] of the 16b
second day, while people of the third day will be far meaner.
This will continue until their benecial virtue diminishes,
their ignorance and dullness increase, and their good nature
decreases. Reverend monk, it has been one hundred years
since the Buddhas parinirva. Even if people do things
unworthy of the Buddhas disciples, this is only natural. How
could it be strange?
This being the case, the fruit of attaining awakening, the extinc-
tion of the self-aficting passions (sravakaya), wont necessarily
depend on the dignity of ones demeanor; what is required is just
the eagerly attentive, real cultivation.
In Central India monks go through the year in an unlined robe.
In other places they dont. In China and Japan monks wear lay
garments, yet their attainment of the truth is the same in nature.
The ecacy with which their attainment works on others is also
no dierent.
By lay garments I mean those other than the three robes for
monks. The lay garments, which the Buddha prohibited monks
from wearing, were two-shouldered robes, vests, and other [such
clothing]. In cold districts, however, there was a robe permitted
by the Buddha: the repa,181 which is called the waist robe here.
The cold of our land cannot be as terrible as that of Bmiyn of
the Himlayas, where snowakes y in June. And yet [monks in
Bmiyn] wear a waist robe alone! Both Xuanzang and Yijing saw
this on their pilgrimages.
Meanwhile, in China, the great masters Nanyue (Huisi; Nan-
gaku Eshi, 51577) and Tiantai (Zhiyi; Tendai Chigi, 53197)
attained the vefold [preliminary] stage [on the way to ultimate
awakening], and the sixfold [second stage, namely] purication of
181
the six sense perceptions, [on the way toward ultimate awakening],
respectively. In Japan Kkei (9771049) and his disciple Enin (d.
1050) worked miracles, which surprised heavenly and earthly gods
as well as humans, and they all wore lay garments. Although they
did not show the dignity of uncovering the right shoulder [and
kneeling on the right knee], they kept all the precepts in their prac-
tice. That is why they attained such excellent fruits.
Recently I heard about a monk named Kakuben, of jin Tem-
ple, Yamada-gun, Iga Province, Japan. Kakuben lectured on the
Mahparinirva Sutra from the platform. When he nished talk-
ing about Daosheng, a Chinese Buddhist who had endured death182
[before he had a scriptural verication of his view that there should
be no exception for attaining awakening], Kakuben entered into
nal calmness on the platform [just as Daosheng had done]. Since
no one knows of this, it has not been recognized how miraculous it
was. However, the Essentials of the Single Vehicle (T. 74, III, 351a)
[praises Kakubenand] says:
Throughout the whole country of Japan peoples capacity for

the perfect teaching has reached maturity; both ocials and
the public, those living near the capital and in remote areas,
all have taken shelter in the One Vehicle.
Besides, this country, considering its physical features, is peer-

less, and the Three Treasures of Buddhism have vigorously our-
ished [here]. If people dedicate themselves to holding the Buddhist
morality, have deep condence in their true way of being, and cul-
tivate the dignity of the Buddha, how could it be in vain? A lay-
man of the Great Song named Wenbo (Bunhaku), who abides in
Mount Emei (Gabisan), praised Japan, saying:
Who would divide that land from this land? Separating them
is a short distance. Shining with sixty-six provinces (zhou;
sh), the land extends over three thousand li. Its mountains
are mines of diamonds inexhaustible. Gems that are abun-
dant adorn the earth. The Four [Noble] Truths pervade the
182
peoples attention. The triple Buddha image is set up deep

and quiet. I look up casually, and see all this. Why do I wait
for my legs to carry me there? Take good care of yourself.
This being the case, this land is a holy place, where the
Buddhas teachings pervade. If you practice Zen assiduously and
seriously, the Tathgata will certainly be pleased; your attain-
ment of the fruit will also be realized. I hope that you will stop
arguing about whether the Buddhas teachings are ourishing or
have declined in India and China, and will only cultivate the real-
ization of selessness, so that you will be able to let the Buddhas
teachings ourish in this country.
Concerning the Buddhas teachings, the Sutra on the [Excel-
lence of] the Donation of a Lamp Fire (T. 16: 803c) says:
The Buddha has four kinds of excellent, living, good teach-

ings: 1) la, 2) dhyna, 3) praj, and 4) the Mind that is
free of delement.
Among these four, dhyna comes rst, because it comprehends 16c
all. The Tiantai schools Great Calming and Contemplation (T. 46:
39c; quoted above, pp. 111, 143) says:

transgressions will, except for [dhyna], have no way to be
saved.
To extinguish sins, dhyna is essential. Giving rise to good is

also [accomplished] through the power of dhyna. The Mahpra-
jpramit Treatise says in eect:183
Although the three vehicles have dierent spheres of activ-

ity, their attainment necessarily makes use of the power of
dhyna that is free from discrimination.
Since this is the case, the traditional eight schools of Buddhism,

despite their diering spheres of activity, must always apply
183
dhyna to reach their respective attainments. The same is true

with the practice of chengming (shmy) and nianfo (nembutsu),184
for except for dhyna nothing else would establish a practice for
immediate fruition in the next life.
For this reason, when I think of the physical features of this
land, considering the latter-day world, pitying the naivety of the
people, and remembering the paths trodden by the patriarchs, I
earnestly desire to make ourish what has been abandoned. Nev-
ertheless, evil conditions of various kinds obstruct me from real-
izing this. Even some Buddhists, out of jealousy, want to suppress
it. I wonder if I should give up this land now. The [Great] Heap of
Jewels Sutra (T. 11, Vol. 92, 529a) says:
Where there is talk just for the sake of talk, controversy just
for the sake of controversy, there arise many self-aficting
passions. Wise people should keep away from such occasions;
they should stay a hundred yojanas away from such places.
In the western seat of our government185 is a person who

reproaches me; in the eastern capital there are people who stand
in my way. While I want to avoid them both, I have no place to go
[that is] a hundred yojanas away from either of them. I want to
examine myself critically but I am far from being a wise person.
What should I do in this situation? I might have to cross the vast
sea again to conceal my traces in the clouds of Mount Tiantai. But
my only regret is that I shall give up beneting my native land to
share in the benet of Dharma water in a foreign land. An
Approach to Truth through the Samdhi Called No Polemics186
(T. 46: 630a) says:
If somone should praise themselves as a person of great wis-

dom and despise all the practitioners of dhyna, it is compa-
rable to killing humans of the three thousand great worlds,
though the gravity of this oense even surpasses the latter.
Evil187 persons who may stand in my way will naturally com-

mit this transgression; they will be useless to the imperial court
184
and the state. My wrongly being accused of being the root source
of this is a most lamentable matter.
Herewith I have established the [ninth] gate, Information
from the Large Countries.
Gate X
By the tenth gate, Merit Transference and Making Vows, I mean

what follows.
The Mahprajpramit Sutra (T. 7, fasc. 543, 794c) says:
Subhti answered Maitreya, saying, Speaking of those men

and women of noble mind who abide in the bodhisattva vehi-
cle, who practice the profound perfection of the knowledge of
emptiness (prajpramit), I would say this: If they want
not to reproach the Buddha but to transfer merit to other
beings, they should think in this way: Tathgatas are really
worthy of oerings; they have attained ultimate awakening.
Just as the Tathgatas, with their unhindered awakened eyes,
penetratively realize, thoroughly know, that meritorious roots
of virtue have such a nature, such a characteristic, and such
content as is worth rejoicing, so also should I rejoice at the
roots of virtue. Tathgatas are really worthy of oerings; they
have attained ultimate awakening. Just as the Tathgatas,
with their unhindered awakened eyes, penetratively realize,
thoroughly know, that one should transfer such acts of merit
toward the attainment of unsurpassed ultimate awakening,
so also should I practice such transference.
The Buddha praised Subhti and said, Very good. . . .
And even188 this was said:189 Who does the transference?
What is transferred? Where is the transference directed?
With the three wheels free from discrimination, being free
from any expectation, let me, equally with other living beings,
transfer this root of virtue toward unsurpassed ultimate awak-
ening (anuttar samyaksabodhi).
185
The same sutra says (T. 6, vol. 331, 695c):
17a A bodhisattva mahsattva (great being), who observes liv-

ing beings suering from all kinds of diseases, will make this
vow: I should make assiduous eort, without looking back
on my physical life, cultivate the six kinds of perfection
(pramits), bring beings to maturity, ultimately purify the
Buddha land, and quicken the consummate attainment of
unsurpassed ultimate awakening. In our Buddha land all liv-
ing beings should cleanse and purify their bodies and minds
and be free from the suering of any disease, even to the
extent that no one hears the names of painful diseases. Mak-
ing full use of these six kinds of perfection, I should cause
every being to approach unsurpassed ultimate awakening.
Therefore, I am now going to do merit transference as is stated

in the sutra, make a similar vow, come across the knowledge of
emptiness in one life after another, in this world after that, culti-
vate the supreme truth of the Tathgatas dhyna, work together
with all living beings to cultivate the means of great compassion,
and never become weary throughout the future.
The ten gates of the Treatise on Letting Zen Flourish to Pro-
tect the State have been generally explained.
Basically, the Buddha-Dharma does not itself speak out; it
assumes scriptural expressions to manifest its teachings. Originally
dhyna has no intent to introduce itself; it actualizes itself only
through our self-concentration (samdhi). Therefore, the expres-
sions by which people characterize Zen, such as the hair of a tor-
toise or the horns of a hare, naturally reveal the living princi-
ple that is hard to be manifested, whereas the awakened truth of
mind that is free from mind (wuxin; mushin) or from thought (wu-
nian; munen), profoundly accords with the One Mind, the inner-
most shrine. The purpose of this treatise is to state this meaning
of the awakened truth and to let the Buddhas teachings ourish.
I am afraid that there might be dierences between the pas-
sages as they were quoted according to my understanding from
186
the sutras, stras, and their commentaries, and the original texts
themselves. I might also be mistaken in quoting their titles. The
reason is that I have quoted them from memory. My mistakes may
not be limited just to passages and my understanding of their
meanings. I am afraid that there might be discord beween a truth
and its expression. Notwithstanding all such possible mistakes, a
certain revered ancient (unidentied) remarks thus:
Since I quote without the original text near at hand, I might

give a wrong title. But even if the title may be wrongly quoted,
how could this mean the corruption of the content?
I hope my readers will be kind enough to correct wrong quo-

tations, if there are any.
End of Fascicle Three
187
A Note on the Future
[By Eisai]
On 23 August, the eighth year of Kenky, teishi (dingsi, hinoto-mi,

1197)190 a man named Zhang Guoan (Ch Kokuan) came from
Hakata191 Harbor, Chinzei (Kyushu), and related the following:
In July of Qiandao (Kend) the ninth year of the Great Song,

Jan the third year in Japan, guisi (mizunoto-mi, 1173), I
reached Linanfu (the present capital), visited Lingyin (Rin-
nin) Temple, and personally met the presiding priest, Chan
Master Fohai (Fohai Huiyuan; Bukkai Eon, 110376).192 The
master gave a sermon from the high seat, and said to me,
Twenty years after I die, the Dharma will pervade the entire
world. As it is said, the sun after rising goes to the west; in
the west it inevitably enters the western mountains. Then
the tide surges to return to the east. On returning east, it
necessarily ows and empties into the eastern sea. So, how
can the Buddha-Dharma that advances to the east not reach
the land of Japan? This being the case, there will be an elder
monk from the eastern sea who will come to the west and
transmit the Chan principle. This will never be false. You
may return to your native place and tell others what I have
said. Now I see you; you also see me. On the thirteenth of
January next year, I shall quit the world. When you come
here next time, you will hear my name alone. Please keep in
mind what you have heard today. Favored by my karma from
my former lives, I have seen you and talked about the per- 17b
vasion of the Buddha-Dharma in Japan. You may remember

this and try not to forget it.
I, Guoan, myself took leave of the master and went to my
native place. In April the next year I crossed the sea to China,
189
and on coming to the temple asked about the master. I was

told that he had passed away peacefully on the thirteenth of
January, just as the master had told me the previous year.193
Chan Master Fozhao194 received the imperial mandate, suc-
ceeded the seat, and held a feast for the priests in answering
obligations from the state. I, Guoan, attended the assembly
and stated my wishes to show gratitude to the previous mas-
ter. Chan Master Fozhao praised this, and said, You have
come traveling across the sea from afar, to repay the mas-
ters favor.
Now, Chan Master Fohai was a man who had seen the truth
of no-birth. He knew what was coming in the future very well. I,
Eisai, myself have already been there, had the Dharma trans-
mitted to me, and returned home. Unworthy as I am, there already
was a coincidence. I wonder who Master Fohai could have pre-
dicted except for me. No other person crossed the sea. Of the igno-
rant person who had arrived there, however, what could be
expected? May a person of wisdom look into the matter! It was
eighteen years after Chan Master Fohai made the prediction (in
1173) when I crossed the Sea of Penglai (Hrai)195 to return home
[in 1191]. How . . .196 the marvelous prediction was! Turning my
thoughts to the future, I am convinced that the principle of the
Zen school will never diminish or die out. Fifty years after I leave
the world, this school will certainly ourish most vigorously.
Prompted by this thought, I, Eisai, write this.
End of A Note on the Future
190
[Postscript] 17b14
[By Kh Tshun, Compiler of the

Treatise on Letting Zen Flourish to Protect the State]
The three fascicles of the Treatise, which have undergone copying

several times, cannot be exempt from the ambiguity of the print-
ing process, such as the diculty of distinguishing certain char-
acters. This is much more so the case as these texts have passed
through many years.
I once collected several copies of the old [Kanmon] edition to
make a revised one. I also examined the original expressions of the
sutras and stras quoted in the text. I discovered that letters and
phrases that had been left out or were erroneous were many more
than one or two, so I revised them. Of those that I had had no
means to check, I marked them as doubtful.
Now I have come to the end of the work. Although I lack the
ability to do it well, it may not be that I have supplied not even
one missing word out of ten thousand. I was afraid the print might
be blotted out if I were to continue storing [the text] in a case. This
was why I put it into the engravers hands. I hope what remains
incomplete in the present edition will undergo further correction
by later people.
[Written] in the spring, the second month of Anei, tsuchinoe-
inu (1778), sincerely noted by Bhiku Tshun, Descendant of the
Founding Master of Kenninji.
191
Appendix
List of Works Cited in the Treatise on

Letting Zen Flourish to Protect the State
The number before each title shows the order in which the text is rst cited
in this translation of the Treatise. These numbers also appear in the end-
notes to ease identication and cross-referencing. Each listing includes all
or some of the following information: English title used in the translation;
English title in full, when applicable; Sanskrit title, when applicable (* aster-
isk denotes provisional Sanskritization); romanized Chinese and/or Japan-
ese title; name of author or translator; date of publication, when known; and
collection reference number.
1. Sixfold Prajpramit Sutra; The Buddhas Teaching in a Scripture

Called the Sixfold Perfection on the Ground of the Great Vehicle; Mahyna-
yuktiprajpramit-stra; Dashengliquliuboluomiduojing; Daijrishu-
ropparamittaky
Translated by Praj, 788, ten fascicles
Taish Vol. 8, No. 261
2. Mahprajpramit Treatise; A Commentary on the Buddhas Teach-

ing in a Scripture Called Perfection of the Knowledge of Emptiness; Mah-
prajpramit-stra; Dazhidulun; Daichidoron
Translated by Kumrajva, 405, one hundred fascicles
3. Chan School Monastic Rules; Monastic Rules for the Chan School; Chan-
yuanqinggui; Zenonshingi
Compiled by Zongze (Ssaku), 1103, ten fascicles
Zokuzky 216
193
4. Vinaya in Four Divisions; The Collection of Monastic Precepts in Four

Divisions; Dharmaguptaka-vinaya; Sifenl; Shibunritsu
Translated by Buddhayaas with Buddhasmti, 41012, sixty fascicles
5. Brahm Net Sutra on the Bodhisattva la; The Buddha Vairocanas

Teaching on the Moral Conduct of Bodhisattvas in a Scripture Called the
Brahm Deitys Net; Fanwangpusajiejing; Bonmbosatsukaiky
Translation ascribed to Kumrajva, but believed to be a Chinese work of
the Liu Song dynasty, 42079, two fascicles
6. Mahparinirva Sutra; The Buddhas Teaching in a Great Vehicle Scrip-

ture Called Great Death; Mahparinirvamahyna-stra; Dabanniepan-
jing; Daihatsunehangy
Translated by Dharmakema (385433), forty fascicles
Beijing Tibetan Tripiaka Vol. 31, No. 788
7. Mahsghika Vinaya; Monastic Precepts of the Mahsghika School;

Mahsghika-vinaya; Mohesengqil; Makasgiritsu
Translated by Faxian and Buddhabhadra, 4168, forty fascicles
8. Buddha Treasury Sutra; The Buddhas Teaching in a Scripture Called

the Buddhas Treasury of the Dharma; Buddhakoadharmavyajana;
Fozangjing; Butsuzky
Translated by Kumrajva, three fascicles
9. Sutra of the Benevolent King; The Buddhas Teaching in a Scripture Called

the Benevolent Kings Inquiry on Perfection of the Knowledge of Emptiness;
*Kruikrjaprajpramit-stra; Renwangwenbanruoboluomijing; Nin-
nmonhannnyaharamitsuky
Translated by Kumrajva (344413), two fascicles
194
Appendix
10. Mahprajpramit Sutra; The Buddhas Teaching in a Great Vehicle

Scripture Called Perfection of the Knowledge of Emptiness; Mahpraj-
pramit-stra; Dabanruoboluomiduojing; Daihannyaharamittaky
Translated by Xuanzang, 6603, six hundred fascicles
Taish Vols. 57, No. 220
11. Great Dharma Torch Dhra Sutra; The Buddhas Teaching in a Scrip-
ture Called the Dhra of the Great Dharma Torch; Dafajutuoluonijing;
Daihkodaraniky
Translated by Jnagupta (561600), twenty fascicles
12. Supreme Deity Kings Prajpramit Sutra; The Buddhas Teaching

in a Scripture Called the Supreme Deity Kings Proposition of the Perfection
of the Knowledge of Emptiness; Shengtianwangbanruoboluomijing; Shten-
nhannyaharamitsuky
Translated by Upanya, 565, seven fascicles
13. Sutra of Forty-two Sections; The Buddhas Admonitions in Forty-two

Sections; Sishierzhangjing; Shijnishky
A complete text was quoted at the beginning of the Baolinzhuan
(Hrinden), a Chan schools record of transmission compiled in the Tang
dynasty around 801. The text cited here is a recompiled version of the
preceding text of the same title, Taish Vol. 17, No. 784.
Translated into Chinese by Kyapa-Mtaga and Dharmaraka, ca. rst
century C.E.
Zokuzky 159
English translation by Heng-ching Shih, in the volume Apocryphal Scrip-
tures (Numata Center, 2005)
14. Sutra of ragama Practices; The Buddhas Teaching in a Fully Devel-

oped Scripture Called the Bodhisattvas Myriad Practices of Heroic Advance
for Attaining the Cause, the Tathgatas Secret on the Buddhas Ua;
Shoulengyanjing; Shurygonky
Believed to be a Chinese compilation, ten fascicles
195
15. Ofcial Document Presented to the Emperor; Chish-daishiky

Enchin (81491), who studied in China for ve years (85155), brought to
completion the Tendai esoteric teaching. The whereabouts of this text are
unknown.
16. Sutra on the Abiding of the Dharma; The Buddhas Prediction on His
Deathbed of the Abiding among Latter-day People of the Dharma He Had
Propagated; Folinniepanjifazhujing; Butsurinnehankihjky
Translated by Xuanzang, one fascicle
17. Middle Treatise; Pigalas Commentary on Ngrjunas Verses on the Root

Middle; Madhyamaka-krik; Zhonglun Qingmuzhu; Chron Shmokuch
Ngrjunas Mlamadhyamaka-krik, with a commentary by Pigala.
Translated by Kumrajva, 409, four fascicles
18. Elucidatory Comments; An Elucidation of and Brief Comments on Mas-

ter Zhiyis Treatise: The Profound Meaning of the Saddharmapuarka-
stra; Tiantaizong Fahuaxuanyishiqian; Tendaish Hokkegengishakusen
Jingxi Zhanran (Keikei Tannen, 711782), twenty fascicles
19. Lotus Sutra; The Buddhas Teaching in a Scripture Called the Living
Dharma White Lotus Flower; Saddharmapuarka-stra; Miaofalian-
huajing; Myhrengeky
Translated by Kumrajva, 406, seven fascicles
20. Solutions for Propagation; A Commentary on Master Zhiyis Great Calm-

ing and Contemplation (Mohezhiguan), with the title Giving Solutions to
Problems in Helping and Propagating the Great Practices of Calming and
Contemplation; Tiantaizong Zhiguanfuxingzhuanhongjue; Shikanfugy-
denguketsu
By Zhanran, ten fascicles
196
Appendix
21. Calming and Contemplation: Their Meaning and Examples; Meaning

and Examples of Master Zhiyis Calming and Contemplation; Zhiguanyili;
Shikangirei
By Zhanran, two fascicles
22. Words and Phrases in the Lotus Sutra; Miaofalianhuajing Wenju; My-
hrengeky Mongu
By Zhiyi (Great Master Tiantai), twenty fascicles
23. Genealogy; Saich (Great Master Dengy)s Passage: A Bloodline Geneal-

ogy of the Transmission of the Teachings of the Buddha-Dharma Personally
Attained; Dengydaishifumon: Saichsen Naishbuppsshkechimyakufu
By Saich (Great Master Dengy, 765822), who presented this text to
Emperor Saga in 819, one fascicle
Dengy Daishi Zensh (Shiga, 1926), Vol. 1, pp. 199248
24. Notes to the Words and Phrases; Notes to Master Zhiyis Commentary on
the Lotus Sutra: The Wenju (Mongu); Miaole-dashi Fahuawenjuji; Myraku-
daishi Hokkemonguki
By Zhanran (Miaole; Myraku; Tannen), thirty fascicles
25. Sutra of Pleasure and Garlands; The Buddhas Teaching in a Scripture

Called A Chapter on Using Pleasure and Garlands as a Means for Attain-
ing Awakening; ryastrvivartavykaraa-stra; Leyingluozhuyanfangbian-
pinjing; Rakuyrakushgonhbenbonky
Translated by Dharmayaas, 40715, one fascicle
26. Commentary on the Mahvairocana Sutra; 1) Darijing Shu; Dainichi

Ky Sho, twenty fascicles; 2) Zhenyanzong Darijing Yishi; Shingonsh
Dainichiky Gishaku, fourteen fascicles
A commentary on ubhkarasihas (637735) Chinese translation of the
197
Mahvairocanbhisabodhivikurvitdhihnavaipulyastrendrarja-
dharmaparyya
By Yixing (683727)
1) Taish Vol. 39, No. 1796; 2) Zokuzky 136
27. Majur Inquiry Sutra; The Buddhas Teaching in a Scripture Called

Majurs Inquiry; Wenshushiliwenjing; Monjushirimonky
Translated by Saghavarman, 518, two fascicles
28. The All-pleasing: A Commentary on the Rules of Discipline; Buddha-

ghoas Commentary on the Vinaya-piaka Called Samantapsdik (Afford-
ing Help to All); Shanjianl; Zenkenritsu
Translated by Saghabhadra, 488, eighteen fascicles
29. Great Calming and Contemplation; The Great Calming (amatha) and
Contemplation (Vipayan) of Tiantai; Tiantaizong Mohezhiguan; Tendaish
Makashikan
Zhiyis lectures recorded by Guanding (561632), 594, twenty fascicles
30. Sutra of the Brahm Called Excellent Thinker; The Buddhas Teaching
in a Scripture Called the Responses of the Brahm Deity Vieacinti (Excel-
lent Thinker) upon Inquiry; ryabrahmavieacintiparipcchnmamah-
yna-stra; Siyifantiansuowenjing; Shiyakubontenshomonky
Translated by Kumrajva, four fascicles
31. Diamond Sutra; The Buddhas Teaching in a Scripture Called the Dia-
mond-cutting Perfection of the Knowledge of Emptiness; Vajracchedikpra-
jpramit-stra; Jingangbanruoboluomijing; Konghannyaharamitsuky
Translated by Kumrajva, one fascicle
32. Great Tang Dynasty Record of the Western Regions; Datangxiyuji; Gen-
jki Daitsaiikiki
198
Appendix
By Xuanzang, 646, twelve fascicles

Based on the authors travels in Central and South Asia from 630646,
undertaken with the objective of visiting the original homeland of the
Buddha and the sites where he lived and taught.
English translation by Li Rongxi (Numata Center, 1996)
33. Similarities and Dissimilarities of the Teaching Forms; A Collection of

Similarities and Dissimilarities Among the Various Buddhist Schools Teach-
ing Forms; Chish-daishi Shokekysdish
By Enchin, 891, one fascicle
34. Brief Commentary on the Ten Wheels Sutra; Shenfang Shilunjing leshu;
Shinb Jrinkyryakusho
By Shenfang (Shinb)
Text not identied. Quoted in Enchins Similarities and Dissimilarities of
the Teaching Forms, see number 33.
35. Vimalakrti Sutra; The Buddhas Teaching in a Scripture Called Instruc-

tions of the Layman Vimalakrti; Vimalakrtinirdea-stra; Jingming-
jing/Weimajiesuoshuojing; Jmyky/Yuimakitsushosetsuky
Translated by Kumrajva, three fascicles
English translation by John R. McRae (Numata Center, 2005)
36. Treatise on Teaching Time Polemics; Annen Kyjisron

By Annen (d. 88998), one fascicle
37. Song Dynasty Biographies of Eminent Monks; Biographies of Eminent

Buddhist Sangha Members of the Great Song; Zanning Dasonggaosengzhuan;
Sannei Daisksden
Compiled by Zanning (Sannei, 9191002), 982, thirty fascicles
199
38. Buddha-contemplation Samdhi Sutra; The Buddhas Teaching in a

Scripture Called the Sea of Samdhi with Contemplation on the Buddha;
Foshuoguanfosanmeijing; Bussetsukanbutsuzanmaiky
Translated by Buddhabhadra (368421), ten fascicles
39. Notes to the Latter-day World Dharma Lamp; Notes to the Lamp of
Dharma for the Latter-day World; Dengydaishi Mapptmyki
Ascribed to Saich (Great Master Dengy), one fascicle
Dengy Daishi Zensh, Shiga 1926, Vol. I
English translation by Robert Rhodes, The Candle of the Latter Dharma
(Numata Center, 1994)
40. Bequeathed Teaching Sutra; The Buddhas Final Admonitions on His

Deathbed for the Practice of Penance; Foyijiaojing/Fochuibanniepanshilue-
shuojiaojejing; Butsuyuikygy/Butsusuihatsunehanjiryakusetsukykaiky
Translated by Kumrajva, one fascicle
English translation by J. C. Cleary, in the volume Apocryphal Scriptures
(Numata Center, 2005)
41. Essentials for Chan Practice; Xiuchanyaojue; Shuzenyketsu

Given by Buddhabhalliya, a Dhyna master from Northern India, as
responses to questions by Mingxun of Chanlinsi in the Western Capital.
Translated by Huizhi, 677, one fascicle
Zokuzky 2-15, 419: Vol. 110, 834b
42. Sutra on Contemplation of Samantabhadra; The Buddhas Teaching in

a Scripture Called Contemplation of the Dharma of Bodhisattva Samanta-
bhadra (Wholly Auspicious)s Practice; Samantabhadrabodhisattvadhy-
nacarydharma-stra; Guanpuxianpusaxingfajing/Puxianguan; Kanfu-
genbosatsugyhky/Fugenkan
Translated by Dharmamitra, Liu Song dynasty, 424, one fascicle
43. Sutra on the Most Wondrous Supreme Dhyna; Zuimiaoshengdingjing;

Saimyshjky
200
Appendix
Compiled in China toward the end of the Six Dynasties period, one fascicle
This text is found in the appendix to Shindai Sekiguchis Tendai Shikan
no Kenky.
44. Vaipulya Sutra; The Buddhas Teaching in a Scripture of the Great Vai-
pulya (Extensive) on Dhra; Vaipulya-stra; Dafangdengtuoluonijing;
Daihddaraniky
Translated by Fazhong, Northern Liang dynasty, four fascicles
45. Bodhisattva Garland Sutra; The Buddhas Teaching in a Scripture Called

Bodhisattvas Honored with the Formless Garland upon Attaining Awaken-
ing; Pusayingluojing; Bosatsuyrakuky
Translated by Buddhasmti, 376, thirteen fascicles
46. Sutra of Supra-sunlight Samdhi; The Buddhas Teaching in a Scrip-

ture Called the Samdhi that Illuminates Beyond the Sun; Chaorimingsan-
meijing; Chnichimyzanmaiky
Translated by Nie Chengyuan, Western Jin dynasty (240300)
47. Profound Meaning of the Lotus Sutra; The Profound Meaning of the Sad-
dharmapuarka-stra; Miaofalianhuajingxuanyi; Myhrengekygengi
By Zhiyi, recorded by Guanding, ten fascicles with two parts each
48. Collection of Records from the Ancestral Mirrors; Zongjinglu; Sugyroku

Compiled by Yongming Yanshou (Ymy Enju, 90475), 961, one hundred
fascicles
49. Sutra of Treasure Clouds; The Buddhas Teaching in a Scripture Called

the Mahayana Treasure Clouds; Ratnamegha-stra; Dashengbaoyunjing;
Daijhunky
Translated by Maarsana (?) and Saghapla, Liang dynasty, 503,
seven fascicles
201
50. Instructions and Admonitions on Observing Restraints; Instructions and

Admonitions for Newly Ordained Sangha Members on Observing Restraints
(Savara); Daoxuanlishi Jiaojielyi; Dsenrisshi Kykairitsugi
By Daoxuan (Dsen, 596677), one fascicle
51. Sutra of Perfect Awakening; The Buddhas Teaching in a Scripture of

Penetration Called Perfect Awakening; Yuanjuexuiduoluoliaoyijing; Engaku-
shtararygiky
The extant scripture is regarded to have been composed in China; the
foreword quoted by Eisai is not found in the extant scripture.
Translation ascribed to Buddhatrta, Tang dynasty, one fascicle
52. Commentary on the Middle Treatise; Sanlunzong Jicang: Zhonglunshu;

Sanronsh Kichiz: Chronsho
Jizang (Kichiz, 549623), ten fascicles
53. Foreword to the Brahm Net Sutra; A Foreword to the Bodhisattvas Moral
Precepts in the Brahm Net Sutra; Fanwangjing xu; Bonmky jo
Found in the Rinzaishseiten; this text diers from the text listed at
number 5
54. Afterword to the Mahparinirva Sutra; Dabanniepanjing houfen; Dai-

hatsunehangy gobun
Translated by Jnabhadra, Tang dynasty, two fascicles
55. Sutra of Bodhisattva Samudrajna; The Buddhas Teaching in a Scrip-

ture Called Bodhisattva Samudrajna (Sea-Wisdom)s Exposition of the
Dharma; Haihuipusasuoshuojing; Kaiebosatsushosetsuky
Translated by Zhiyan, Tang dynasty
Quoted in A Collection of Passages from Various Scriptures on Mahayana
Bodhisattva Practices; Dashengxiuxingpusaxingmenzhujingyaoji; Dai-
jshugybosatsugymonshokyysh
202
Appendix
56. Sutra of Ratnakumra; The Buddhas Teaching in a Scripture Called

Ratnakumra Dev Paripcch; Baotongzijing/Baotonfurensuowenjing; Hd-
jiky/Hdfujinshomonky
Included in A Collection of Passages from Various Scriptures on
Mahayana Bodhisattva Practices (see number 55, above)
57. Biography of Prince Shtoku; The Biography in Calendar Form of Prince

Shtoku; Shtokutaishidenryaku
Compilation ascribed to members of the Taira clan, ca. 992, two fascicles
Dainihon Bukky Zensho Vol. 112
58. Single Mind Moral Precept by Great Master Dengy (Saich); Documents
for Reporting and Narrating the Single Mind Moral Precept; Dengydaishi-
isshinkai; Denjutsu-isshinkaimon
Compiled by Kj (d. 858), three fascicles
59. Postscript to A Treatise on the Contemplation of Mind; Tiantai Guanxin-

lun Aopi; Tendai Kanjinron hi
The Treatise, authored by Zhiyi, is extant (Taish Vol. 46, No. 1920, one
fascicle) but the Postscript is not.
60. Reasons for the Rise of the Chan School; Chanzongxingqi/Dazangjing-

ganmuzhiyaolu; Zenshkyu/Daijkykmokushiyroku
Given at the end of the Records of Important Items in the Buddhist
Tripiaka, Vol. 8, compiled by Chan Master Foguo Weibai, end of the
Northern Song dynasty
Shwa Hb Smokuroku (General Index of the Shwa Dharma Treasure)
Vol. 2, 770a
61. Longer Record of the Buddhas Words I; A Great Work in the Buddhas
Former Lives (Mahpadna), in the Longer Record of the Buddhas Words
I; Drghgama; Zhangahanjing/Dabenjing; Jagongy/Daihongy
Translated by Buddhayaas and Buddhasmti, twenty-two fascicles
Taish Vol. 1, No. 1
203
62. Sutra on Handing Over a Lotus Flower; The Buddhas Teaching in a

Scripture Called Handing Over a Lotus Flower in Greeting; ryakuala-
mlaparidhara-stra; Huashoujing; Keshuky
Translated by Kumrajva, ten fascicles
63. Sutra on the Great Drum of the Truth; Mahbherhrakaparivarta-stra;

Dafagujing; Daihkuky
Translated by Guabhadra, 43543, two fascicles
64. Flower Ornament Sutra; The Buddhas Teaching Extensively Expounded

in a Scripture Called Buddhvatasaka, [Samdhi named] Adorning the
Buddha with a Flower Garland; Buddhvatasaka-stra; Dafangguangfo-
huayanjing; Daihkbutsukegongy
1) Translated by Buddhabhadra, Jin dynasty, 41820, Taish Vol. 9, No.
278, sixty fascicles
2) Translated by iknanda, Tang dynasty, 69599, Taish Vol. 10, No.
279, eighty fascicles
65. Heap of Jewels Sutra; Mahratnakadharmaparyyaatashasrik-

grantha; Dabaojijing; Daihshakuky
Taish Vol. 11, No. 310, 120 fascicles, 49 sections
Fascicle 52, section 12, translated by Xuanzang, Tang dynasty
Fascicle 62, section 16, translated by Narendrayaas, Northern Qi dynasty
Fascicle 92, section 25, translated by Bodhiruci, Tang dynasty
66. Lakvatra-stra; The Buddhas Teaching in a Scripture Called Enter-

ing Lak; Lengkajing; Rygaky
Translated by Guabhadra, 443, four fascicles
67. Mahvairocana Sutra; Sutra of Great Sun; Mahvairocanbhisabodhi-

vikurvitdhihnavaipulyastrendrarjadharmaparyya; Zhenyanzong
Darijing; Shingonsh Dainichiky
204
Appendix
Translated by Subhkarasiha and Yixing, Tang dynasty, seven fascicles

68. Scripture on the Explication of Underlying Meaning; Gambhrrtha

Sadhinirmocana-stra; Foshuo Jiejiejing; Bussetsu Gesetusky
Translated by Paramrtha, Chen dynasty, one fascicle
English translation by John P. Keenan (Numata Center, 2000)
69. Sutra of the Jain Satyakas Instruction; Satyakanirgranthaputranirdea-

stra/Bodhisattvagocaropyaviayavikurvaa-nirdea; Dasazheniganzisu-
oshuojing; Daisasshanikenshishosetsuky
Translated by Bodhiruci, Wei dynasty (50838), ten fascicles
70. Sutra of Moonlight Samdhi; Samdhirjacandrapradpa-stra/rya-

sarvadharmasvabhvasamatvipacitasamdhirjanmamahyna-stra;
Yuedengsanmeijing; Gattzanmaiky
Translated by Narendrayaas, Northern Qi dynasty, 557, ten fascicles
71. Sutra of Examining through Divination; Sutra of Examining the Retri-

bution of Good and Evil Conduct through Divination; Zhanchashaneye-
baojing; Sensatsuzenakughky
Although this translation is ascribed to Bodhipradpa (?), Sui dynasty
(589618), it is believed to have been produced in China; two fascicles
72. Sutra of the Diamond Samdhi; Jingangsanmeijing; Kongzanmaiky

Translators name is lost; the text appeared in the Northern Liang
dynasty; one fascicle
73. Sutra of King Longevity; The Buddhas Teaching in a Scripture Called

King Longevity (Dghit); Zhangshouwangjing; Chjuky
205
Translator unknown, Western Jin dynasty (256316), one fascicle

74. Sutra of the Bodhisattva Precepts for Practicing Good; Pusashanjiejing;

Bosatsuzenkaiky
This is another version of the Bodhisattvabhmi, attributed to Maitreya
(Asaga).
Translated by Guavarman, nine fascicles
75. Demonstration of Consciousness Only; Chengweishilun; Jyuishikiron

Translated by Xuanzang, ten fascicles
English translation by Francis H. Cook, in Three Texts on Consciousness
Only (Numata Center, 1999)
76. Treatise on Awakening Condence; Treatise of the Great Vehicle that Advo-
cates Awakening Condence in the True Self; Dashengqixinlun; Daijki-
shinron
1) Taish Vol. 32, No. 1666, one fascicle: Translation attributed to
Paramrtha, Liang dynasty. The authorship ascribed to Avaghoa has
not been conrmed.
2) Taish Vol. 32, No. 1667, two fascicles: Translated by iknanda, Tang
dynasty.
77. Blue Cliff Record; Collection of Chan Records: The Blue Cliff; Biyanlu;
Hekiganroku
A collection of one hundred cases (kans) for attaining awakening and
related verses by Master Xuedou Chongxian (Setch Jken, 9801052),
with critical remarks by the compiler Yuanwu Keqin (Engo Kokugon,
10631135), ten fascicles
78. Eye and Treasury of the True Dharma; Zhengfayanzang; Shbgenz

A collection of cases (kans) for attaining awakening, compiled by Dahui
Zonggao (Daie Sk, 10891163), three fascicles
Zokuzky 223
206
Appendix
79. Jingde Records of Transmission of the Lamp; Jingdechuandenglu; Keitoku-

dentroku
Compiled by Daoyuan (Dgen), 1040, the rst year of the Jingde (Keitoku)
era, thirty fascicles
80. An Essential Understanding of Dhyna Practice; Chanfayaojie; Zenpyge

Translated by Kumrajva, two fascicles
81. Sutra of Moral Conduct; la-stra; Jiejing; Kaiky

Unidentied text.
82. Sutra of Words of Truth on Great Acts; The Buddhas Teaching in a

Scripture Called Words of Truth and Their Concrete Examples; Fajupiyu-
jing; Hokkuhiyuky
Translated by Faju and Fali, Jin dynasty, 290306, four fascicles
83. Sutra Treasury of Miscellaneous Jewels; The Buddhas Teaching in a

Scripture Called A Treasury of Miscellaneous Jewels; Zabaozangjing;
Zhzky
A collection of one hundred thirty-one stories.
Translated by Kinkara and Tanyas, Wei dynasty, 472, ten fascicles
84. Commentary on the Diamond Sutra by the Dharmalakaa School; A

Commentary on the Diamond Sutra by Great Master Cien Ji of the Con-
cept-analysis (Dharmalakaa) School; Faxiangzong Cien-dashi Ji Jingang-
banruojinghuishi; Hosssh Jion-daishi Ki Konghannyakyeshaku
By Cien Ji (Jion Ki, 63282), three fascicles
85. Commentary on the Diamond Sutra; Commentary on the Diamond Sutra

by Huizhao (Esh) of Zizhou (Shish); Zizhou Huizhao Jingangjingshi;
Shish Esh Kongkyshaku
By Huizhao (650714), a disciple of Xuanzang
Unidentied text.
207
86. Sutra on Attaining the Mudr that Effects the Strength of Condence;
ryaraddhbaldhnvatramudrnmamahyna-stra; Xinliruyinfa-
menjing; Shinrikinyinhmonky
Translated by Dharmaruci, Wei dynasty, ten fascicles
87. Bodhisattva Stages; Bodhisattva Stages of the Observance of Samdhi;

Yogcrabodhisattvabhmi; Yujiashidilun Pusadi; Yugashijiron Bosatsuji
Translated by Xuanzang, fascicles thirty-ve to fty of one hundred total
fascicles
88. Exposition of the Ten Stages; Daabhmikavibh-stra; Shizhupipo-

shalun; Jjbibasharon
Attributed to Ngrjuna; translated by Kumrajva, seventeen fascicles
89. Buddhist Monastic Traditions of Southern Asia: A Record of the Inner

Law Sent Home from the South Seas; Tang Yijingsanzang Datang Nanhai-
jiguineifazhuan; T Gijsanz Dait Nankaikikinaihden
By Yijing (Gij Sanz, 635713), Tang dynasty, 691, four fascicles
English translation by Li Rongxi (Numata Center, 2000)
See also J. Takakusu, trans. A Record of the Buddhist Religion as Prac-
tised in India and the Malay Archipelago (671695) by I-tsing (New
Delhi: Munshiram Manoharlal, 1982, reprint)
90. Sutra of Golden Light; The Buddhas Teaching in a Scripture Called the
Gold Brilliance, Supreme King of All the Scriptures; Suvaraprabhsotta-
marja-stra; Zuishengwang Jinguangmingjing; Saish Konkmyky
Translated by Yijing, Tang dynasty, ten fascicles
91. Sutra of the Buddhas Names; Fomingjing; Butsumyky

Translated by Bodhiruci, twelve fascicles
208
Appendix
92. Contemplation Sutra; Sutra of Contemplation on the Buddha Amityus;

Amityurdhyna-stra; Guanwuliangshoujing; Kanmuryjuky
Translated by Klayaas, 42442, one fascicle
English translation by Hisao Inagaki, in the volume The Three Pure Land
Sutras (Numata Center, 2003, Revised Second Edition)
93. Invitation of Bodhisattva Avalokitevara; The Sutra of the Dhra Pro-

nounced to Invite Bodhisattva Avalokitevara to Suppress Damage from Poi-
soning; Qingguanshiyinpusaxiaofuduhaituoluonijing; Shkanzeonbosatsu-
shfukudokugaidaranijuky
Translated by Dharmanandiya, Eastern Jin dynasty, one fascicle
94. Treatise on the Treasury of Analyzed Concepts of Buddhism; Abhidhar-

makoavykhy-stra; Apidamojushelun; Abidatsumakusharon
By Vasubandhu, translated by Xuanzang, thirty fascicles
95. Three Teachings Pointing to Where to Return; Kyadaishi Kkai Sangshki

By Kkai (Kb Daishi, 774835), three fascicles
Kb-daishi Zensh Vol. 9, pp. 32458, Mikky bunka kenkysho, 1978
96. Sutra of the Original Practice; Fobenxingjijing; Butsuhongyjikky

Unidentied text. Passages quoted by Eisai cannot be located in the Sutra
of the Collection of the Buddhas Original Practices (Taish Vol. 3, No.
190), translated by Jnagupta, Sui dynasty, sixty fascicles
97. Sutra on the Prince Coming into Being with Auspicious Responses; Tai-
ziruiyingbenqijing; Taishizuihonkiky
Translated by Zhiqian, Wu dynasty (22353), two fascicles
98. Record of the Transmission of the Dharma Treasury; Fufazangyinyuan-

zhuan; Fuhzinnenden
Translated by Kinkara and Tanyas, Wei dynasty, six fascicles
209
99. Essentials of the Single Vehicle; Ichijyketsu

By Genshin, Eshinin (9421017), Yokawa, Mount Hiei, three fascicles
100. Sutra on the Excellence of Donation of a Lamp Fire; ryapradpadnya;

Foshuoshidenggongdejing; Bussetsusedkudokuky
Translated by Narendrayaas, Qi dynasty, one fascicle
101. An Approach to Truth through the Samdhi Called No Polemics; Wu-

zhengsanmeifamen; Muszanmaihmon
By Nanyue Huisi (51577), two fascicles
210
Notes
1
I.e., the Zen school. The term busshin is derived from butsugoshin (core
or heart of the Buddhas words), in Sanskrit, buddhapravacanahdaya,
a term used as the subtitle of the text in the Lakvatra-stra [66].
2
The western part of present-day Okayama Prefecture.
3
Emperor Krei was the seventh in succession from Emperor Jinmu, accord-
ing to the records on divine rule by mythological emperors in the two ear-
liest histories of Japan, the Kojiki (Records of Ancient Matters), compiled
in 712 C.E., and the Nihonshoki (Chronicles of Japan), compiled in 720.
Both these early histories were compiled by imperial order for clearly
political purposes.
4
The eastern part of present-day Okayama Prefecture.
5
The western part of present-day Tottori Prefecture.
6
Present-day Fukuoka Prefecture, Kyushu.
7
In Japanese, rakan, attainers of awakening among kyamunis disciples.
8
Zhizhe, i.e., Zhiyi (538597), also called Great Master Tiantai, system-
atized the Tiantai schools teachings after deep thought and practice. In
the Treatise on Letting Zen Flourish to Protect the State Eisai quotes from
Zhiyis three representative works: Words and Phrases in the Lotus Sutra
[22], Great Calming and Contemplation [29], and Profound Meaning of
the Lotus Sutra [47].
9
This text is dated the ninth of the eighth month of the rst year of Bao-
qing, 1205 C.E.
10
The northern part of Kyushu.
11
Bodhisattvas (lit., awakening [bodhi] beings [sattvas]) are those who
attain awakening but forego their own entrance into nirvana in order to
help other beings attain awakening, and they constitute the spiritual
ideal of the Mahayana. The bodhisattva la are a set of moral precepts
for Mahayana followers, both lay and monastic. Eisai, however, believed
that the precepts for monks should be the same as those for the early dis-
ciples (rvakas) as indicated in Buddhist Vinaya texts such as the Vinaya
in Four Divisions [4]. See also notes 30 and 31.
211
12
Tdaiji, the head temple of the Kegon school in Nara, housed a gigantic
Buddha statue, built by order of Emperor Shmu in 752 C.E., which had
burned down in 1180.
13
The southeastern part of present-day Yamaguchi Prefecture.
14
The original edition of the Treatise was printed in the sixth year of Kan-
mon, 1666. See the Translators Introduction, p. 56.
15
What Eisai means by Mind here is the original nature of the ordinary
mind, which is no-mind. It also means the shin (essence or heart) of
the busshin-sh, the school of the Buddhas mind.
16
I.e., Me, in that the mind that is me is not any mind that is me.
17
In the following phrases describing Mind, Eisai draws from a variety of
sources. The term best vehicle (rehayna; zuishangsheng; saijj)
rst appears in the Diamond Sutra [31] (T. 8: 750c). See the Lakvatra-
stra [66] for the terms ultimate reality (paramrtha; diyiyi; daiichigi)
(T. 16: 483b) and unsurpassed awakening (anuttar samyaksabodhi;
wushangputi; mujbodai) (T. 16: 488a). The Mahprajpramit Trea-
tise [2] (T. 25: 519a) has: In the contemplation of the true characteris-
tics of all that have their own characteristics there obtains perfection of
the knowledge of emptiness. The term one true mode of being (dhar-
madhtu; yizhenfajie; ichishinhokkai) is found in the Demonstration of
Consciousness Only [75] (T. 31: 48a). The calm self in heroic advance
(ragama samdhi; lengyuansanmei; rygonzanmai) is the title and
main theme of an early Mahayana sutra, the ragamasamdhi-stra,
translated by Kumrajva (Taish vol. 15, no. 642, two fascicles); English
translation by John McRae published under the title ragama Samdhi
Sutra (Numata Center, 1998).
18
The following two terms are from fascicle one of the Baolinzhuan (Hrinden;
originally ten fascicles, seven fascicles extant), an early history of the
Dharma transmission of the Chan school, compiled in 801 by Zhiju (Chiko).
The phrase eye and treasury of the True Dharma (saddharmacakukoa?;
zhengfayanzang; shbgenz) is supposedly quoted in this Chan text from
the Mahparinirva Sutra [6], though the sutra (T. 12: 617b) speaks only
of transmission of the True Dharma. See the Hrinden-yakuch, a Japan-
ese translation of the Baolinzhuan with annotation by Rysh Tanaka
(Tokyo: Uchiyamashoten, 2003), pp. 378. The phrase sublime mind (or
heart, hdaya) of nirvana is also from the Baolinzhuan, where the Buddha
cites it as one of the synonymous phrases of what he transmits to
Mahkyapa. See the Hrinden-yakuch, p. 30.
19
The term three wheels (sanlun; sanrin) is from a passage in Attending
to the Lotus Sutra (Fahuayouyi; Hokkeyi) (Taish vol. 34, no. 1722, 634c)
by Jizang (Kichiz; 549623): The Buddha expounded the Lotus Sutra
212
Notes
as he wanted to turn the threefold Dharma wheel: 1) the root Dharma

wheel, 2) the teachings of branches and knots, and 3) absorbing the knots
to return to the root. For eight treasuries, see note 75. The term four
trees (sishu; shiju) refers to the comparison of rvakas, pratyekabuddhas,
bodhisattvas, and Buddhas in Chapter V of the Lotus Sutra [16], Medic-
inal Herbs (T. 9: 20ab), where rvakas are likened to small herbs, pratyeka-
buddhas to medium herbs, and bohisattvas to the best herbs; bodhisattvas
are compared to trees and Buddhas to great trees. See also Hakju Uis
Bukky-jiten (Tokyo: Tsei-shuppansha, 1953). Five vehicles (wucheng;
goj), among various classications of the vehicles for liberation, refers to
the two worldly vehicles of humans and gods and the three supramundane
vehicles of rvakas, pratyekabuddhas, and bodhisattvas-Buddhas.
20
The term truth of mind (cittadharma; xinfa; shinb) usually means
either citta and dharma, i.e., mind and what is not mind, or the dharma
(phenomenon) that is called citta (mind). The Sanskrit term cittadharmat
(xinfaxing; shinhossh), meaning the original, supramundane nature of
the mind, would be a more precise analog for truth of mind. This dou-
ble use of the term cittadharma/cittadharmat nds its reason in the way
the mind of a sentient being (sattvacitta; zhongshengxin; shujshin) is
explained as twofold in the Treatise on Awakening Condence [76]. See
also note 118.
21
The term golden ascetic for Mahkyapa comes from fascicle forty-six
of the Sutra of the Original Practice [96], where the Buddha said to the
monks (T. 3: 869a), Mahkyapa looks like a golden statue because, due
to his virtuous conduct in former lives he was born into a well-o brah-
man family, wealthy to the extent that he never lacked for anything, of
upright and ne features. He has been foremost in ascetic practice; he has
been completely contented with anything while practicing morality since
becoming a mendicant; he has attained arhatship; and therefore I have
assured his attainment of Buddhahood.
22
According to Professor Seizan Yanagida, the term special transmission
independent of (or outside the) scriptural teachings ( jiaowaibiechuan;
kygebetsuden) rst appeared in the section on Master Shishuang Qing-
shu (Sekis Keisho; 807888), in fascicle six of the Collection of the Chan
Patriarchal Hall (Zutangji; Sodsh), compiled in Korea in 952 (Kyoto:
Chbun-shuppansha, 1972). In this text (p. 130b) Shishuang asks a dis-
ciple of Master Xuefeng Yicun (Sepp Gison; 828887) what sort of oppor-
tunity for awakening Xuefeng oers his students. The monk replies, The
master tells us, What hasnt been, isnt, and wont be sung by any Buddha
of the three times; what cant be disclosed in the twelve divisions of the
Buddhas teachings has been specially transmitted in the ten directions
independent of the scriptural teachings of the three vehicles. Having cited
this for you, I nd my mouth crushed! Shishuang involuntarily cries out,
213
Whats the use of your being here? Youve already suered having your
head bent down.
In the Lakvatra-stra [66] (T. 16: 503ab), the Buddha expounds
the twofold directives to the awakened truth: communication and prin-
cipal aim. The latter is the principle by which practitioners get free of
false discrimination, not falling into any of the alternatives of oneness
and dierence, both oneness and dierence, and neither oneness nor
dierence; or of what surpasses the mind, ego-thought, and the thought-
discerning faculty. This nondiscrimination is the noble mode of being per-
sonally attained and realized by past, present, and future Tathgatas.
The rst directive, communication, refers to a diverse collection of sutra
teachings, required for various purposes and taught according to sentient
beings capacities. Although such teachings are expressed in words, they
are the self-expression of the principal aim, so they are in essence free
from verbal expression. Verbal expression necessarily deviates from nondis-
crimination.
Chan practitioners knew this well, and some referred to the danger of
ones eyebrows falling o through speaking of suchness. In case twenty-
seven of the Blue Cliff Record [77] (T. 51: 167c), the compiler Yuanwu
Keqin admonishes anyone who wants to give expression to true reality to
not spare not only their eyebrows but their very lives.
23
Vulture Peak (i.e., Mount Gdhraka), located northeast of the city of
Rjagha in Magadha, India, meaning here kyamuni, who expounded
many of his teachings there.
24
Cockfoot Ridge (i.e., Mount Kukkuapda) in Magadha, India, meaning
here Mahkyapa, who is said to have sequestered himself there. In the
Great Tang Dynasty Record of the Western Regions [32], T. 51: 919bc, Xuan-
zang describes how Mahkyapa, knowing his time of death, ascended
the mountain and hid himself among its three peaks, holding the Buddhas
robe, which the Buddhas aunt Mahprajpat had given him.
25
For a gloss on this phrase support of the teaching of nirvana for monas-
tic discipline (niepanful; nehanfuritsu) and other similar expressions in
the text, such as the eternity of nirvana as the true support of morality
(p. 86), the eternity of nirvana oers ultimate support to monastic dis-
cipline (p. 11011), and the eternity of nirvana supports morality as its
ultimate basis (p. 159), see the passage from the Mahparinirva Sutra
[6] given in note 155.
26
As is expounded in the Sutra of the Benevolent King [9].
27
In the Sutra of Maitreyas Descent and Attainment of Buddhahood (Mi-
lexiashengchengfojing; Mirokugenshjbutsuky; Taish vol. 14, no. 454),
it is said that ve trillion, six hundred and seventy billion years after
kyamunis parinirva Bodhisattva Maitreya will appear in the world,
214
Notes
attain Buddhahood under a pumnra tree, and without fail liberate

humans and gods according to their capacitieslesser, middling, and
greaterthrough his teachings at three Dharma meetings.
28
The bubbling spring of ultimate reality is cited as one of the ve signi-
cances of the Buddhist sutras by Chengguan (Chkan; 738839), one of
the great Tang dynasty scholars of the Flower Ornament Sutra [64], in a
detailed commentary on his own commentary on the sutra, the Collected
Writings for Unfolding Meanings through Following the Commentary
(Suishu Yanyichao; Zuisho Engish), Taish vol. 36, no. 1736, 36a. In the
phrase for eons under a thousand Buddhas, Eisai refers to the thousand
Buddhas who are expected to appear in the future lunar-mansion kalpa;
see note 107.
29
The phrase practicing dhyna and investigating the Way appears in the
Blue Cliff Record [77], in two comments by Yuanwu (cases two and nine).
The term dhyna (chan; zen) is commonly translated as meditation but
in a Zen context means getting free from thought, the aim of Zen medi-
tation. The Way (dao; do) refers to the Buddhist path of liberation.
30
The monastic precepts to be followed to avoid various oenses and trans-
gressions, as enumerated in the Vinaya in Four Divisions [4], totals two
hundred and fty for monks; there are three hundred and forty-eight for
nuns.
31
The threefold collection of purifying precepts are: 1) keeping the precepts
of restraint (savara-la; shelyijie; shritsugikai), including the ten
weighty and forty-eight less weighty precepts; 2) practicing good acts;
and 3) furthering peoples aspiration for awakening. This is of a completely
Mahayana nature. Saich, founder of the Tendai school in Japan, wished
to receive ocial approval for requiring new ordainees to adopt these
Mahayana precepts of the Brahm Net Sutra on the Bodhisattva la [5],
but only after his death did the government sanction this. A dierent set
of the precepts of restraint in the threefold collection is given in another
Mahayana text, the Bodhisattvabhmi (Pusadichijing; Bosatsujijiky),
Taish vol. 30, no. 1581, I, 10, consisting of the traditional precepts for
the seven groups (bhikus, bhikus, rmaeras, rmaers, ikamns,
upsakas, and upsiks) of the Mahayana sangha.
According to the the Brahm Net Sutra (T. 24: 1004b1005a), the ten
weighty transgressions that violate the precepts of restraint are: 1) killing,
either taking the life of another or ones own life, 2) stealing, 3) commit-
ting obscenity toward oneself or others without compassion, 4) lying, 5)
trading in intoxicants, 6) speaking of others faults, 7) praising oneself
while denigrating others, 8) being stingy and abusive toward alms-seek-
ers, 9) being angry even with one who apologizes, and 10) slandering the
Three Treasures (Buddha, Dharma, and Sangha). The precepts of restraint
215
against these transgressions are called the bodhisattvas ten prtimoka

(lit., what liberates one from transgressions). The forty-eight less weighty
transgressions include consuming intoxicants; eating meat or foods pre-
pared with onions, garlic, etc.; seeing a sick person without helping them;
possessing weapons for killing; rejecting Mahayana sutras and Vinayas
as non-Buddhist; and so on (1005b1009b).
The Brahm Net Sutra also states that these precepts should be
accepted equally by both monastics and lay practitioners, with no dis-
tinction in this regard, whether the practitioner is a king, prince, minis-
ter, or ocial; a monk, nun, or lay follower; a licentious person or a slave
(1008b). One who has committed a transgression against any of the weighty
precepts is said to be unable to give rise to the aspiration for awakening
(bodhicitta) and will lose ones position as a king or monk (1004b). Begin-
ners in the practice should recite the ten weighty and forty-eight less
weighty precepts of restraint each upoadha day, the fortnightly meet-
ing of the sangha (1008a). This was the practice Saich wanted to insti-
tute for ordainees of the Tendai school. In this Eisai squarely parted from
Saich, saying that monks should rmly uphold the two hundred and fty
monastic precepts (see note 30), and laypeople should uphold the three-
fold collection of purifying precepts, especially the ten weighty and forty-
eight less weighty precepts.
32
The phrase last ve hundred-year period refers to the categorization of
the time after the Buddhas parinirva into ve ve hundred-year peri-
ods, in which peoples capacity for understanding the authentic teaching
of the Buddha and attaining awakening progressively declines. This con-
cept is seen in the Moon Treasury section, in fascicle fty-ve of the
Large Collection Sutra (Sanipata-stra; Dajijing; Daijikky), Taish
vol. 13, no. 397, 363ab. In the rst ve hundred-year period, there are
many who are able to attain to wisdom and liberation; in the second, many
are able to practice dhyna but not attain liberation; in the third, many
are rm in hearing, reading, and reciting the Buddhas teachings but are
not able to practice dhyna or attain liberation; in the fourth, many are
able to build stupas and temples but not to practice or study the teach-
ings; the fth and last ve hundred-year period is a period of degenera-
tion, when many people are contentious and argue about the Buddhist
teachings. This corresponds to the latter-day world referred to by Eisai
throughout this treatise, reecting the widespread belief in mapp (age
of the decadent Dharma) in medieval Japan.
33
Tathgatas, lit. one who comes from thusness (tathta), are those who
have realized the true nature of reality, i.e., Buddhas.
34
The awakened truth of Zen that supports people in keeping the precepts:
see notes 25 and 155 for similar expressions, where Eisai identies chan
(zen) with the eternity of nirvana.
216
Notes
35
The word meanscorrection number 1.
36
The ua, a protuberance on the top of the head, is one of the thirty-
two distinguishing marks of a Buddha, along with a lock of hair between
the eyebrows (rn), the sign of a thousand-spoked wheel on the soles of
the feet, etc.
37
The word havingcorrection number 2.
38
The principle of Zen (zensh)By this term, Eisai seems to mean not
only the Zen principle but also the Zen school and practitioners of Zen.
39
The four kinds of restraint are to have a mind free from thoughts of
obscenity, murder, theft, and the falsehood that one has attained awak-
ening. Toward the end of fascicle six of the Sutra of ragama Prac-
tices [14], the Buddha nished expounding these four kinds of restraint,
and now, in fascicle seven, he goes on with the present exposition.
40
The Chinese version of the sittapatra-dhra appears in the Sutra of
ragama Practices [14], Taish vol. 19, no. 945, pp. 1346. Three San-
skrit versionsone corrected Nepalese text and two texts restored from
the Chinesetogether with their Japanese translations were published
in the article Rygonshu to Byakusangaidarani, Comparative Studies of
Restored Sanskrit Texts (Kyoto: Rinzaish Myshinjiha Education
Research Bulletin No. 1, April 2003), by Professor Toshihiko Kimura of
Shitennoji International Buddhist University, Osaka. The text is in three
parts; the rst part mentions worshiping bodhisattvas, rvakas, the Three
Treasures, and the Five Tathgatas as well as the Hindu gods Brahm,
Indra, Vinu, Nryaa, and Mahkla (iva). The second part mentions
that all the gods worship the goddess called Tathgata Ua Sitta-
patra (White Umbrella; sita, white; tapa, causing pain, heat; ta-
patr [n., f.], heat protector, a large umbrella), and that she destroys
ghosts and demons, eliminates enemies mantras, and protects reciters of
the dhra from nightmares, poison, weapons, re, and water. The third
part invokes all the goddesses to protect reciters. The dhra deies a
large white umbrella in the belief that just as the white umbrella protects
its holder from the aficting heat of the sun, this dhra will bring about
calm and composure to the reciter.
41
For understanding the phrase, divine . . . mantras uttered by my heart-
Buddha (xinfo; shinbutsu), (T. 19: 133a, I, 17), two expressions that pre-
cede this in the quoted text, the Sutra of ragama Practices [14], oer
help (T. 19: 133a, II, 68): the unsurpassed sittapatra-dhra (or sit-
tapatra-mantrapadni), which are beams from the protuberance (ua)
of my Buddhas head; the heart-mantras uttered by the heart-Buddha
that is of the unseen nature of the protuberance on the Tathgatas head
and unconditioned, and that issues beams from the ua while [the
217
Tathgata is] sitting in a jewel lotus ower. The term heart-Buddha

sounds strange but seems to have something to do with heart (hdaya)-
mantras. The Chinese word xinfo also suggests another term, mind-
Buddha, as what the compilers of the sutra may have meant. In this case
it means the mind as Buddha, and this is the interpretation adopted by
Hajime Nakamura, et al., Bukkygo-daijiten, vol. II (Tokyo: Tokyo-shoseki,
1975).
42
A yojana is an Indian unit of distance, sometimes equated to the distance
that can be traveled in one day.
43
Chish, i.e., Enchin (814891) went to Tang China and studied both
exoteric and esoteric Buddhism from 853858. He established an altar
for goma (i.e., homa, burnt oering) ritual at Onjji, and became the fth
head priest of Enryakuji on Mount Hiei. See Hajime Nakamura, et al.,
Bukky-jiten (Tokyo: Iwanami shoten, 1992). In the Treatise Eisai quotes
from his Ofcial Document Presented to the Emperor [15] and Similari-
ties and Dissimilarities of the Teaching Forms [33].
44
Jikaku, i.e., Ennin (794864), rst studied under Saich, went to Tang
China from 838847, and established the basis for Tendai esoteric
Buddhism. He was the third head priest of Enryakuji on Mount Hiei. His
record of his nine years in Tang China seeking the Dharma, the Nitt-
guhjunreikki, is well known. See Nakamura, et al., Bukky-jiten (Tokyo:
Iwanami shoten, 1992).
45
The text has rvast here.
46
The eight forms of being of the Buddha include his birth, suering, attain-
ment of awakening, and passing away (parinirva). According to the
Treatise on Awakening Condence [76], T. 32: 581a, the eight forms of
being are: 1) leaving the Tuita Heaven, 2) entering a human womb, 3)
abiding in the womb, 4) leaving the womb, 5) becoming a mendicant, 6)
attaining awakening, 7) turning the wheel of the Dharma, and 8) enter-
ing nirvana.
47
The word answercorrection number 3.
48
The Elucidatory Comments [18] is a commentary on Zhiyis Profound
Meaning of the Lotus Sutra [47] (see note 8) by Jingxi Zhanran (Keikei
Tannen), also known as Great Master Miaole (Myraku). Zhanran
(711782) was considered the sixth patriarch of the Tiantai school founded
by Zhiyi. Before he became a monk at the age of thirty-eight, he had stud-
ied the Tiantai teachings for twenty years. Besides this text, Eisai quotes
from three other of Zhanrans commentaries on Zhiyis works, Solutions
for Propagation [20], Calming and Contemplation: Their Meaning and
Examples [21], and Notes to the Words and Phrases [24].
218
Notes
49
Actually, this quote is from fascicle eighteen, 472b, in the Northern ver-
sion and fascicle sixteen, 715a, in the Southern version of the Mah-
parinirva Sutra [6].
50
The word respectingcorrection number 4.
51
Also by Zhanran. See note 48.
52
I.e., Zhiyi. See note 8.
53
I.e., everything that has form is empty of its self-nature.
54
The Jingde Records of Transmission of the Lamp [79], fascicle twenty-
ve, about State Master Tiantaishan Deshao (891972), cites the follow-
ing record (T. 51: 407c):
There was a transmitter of Tiantai Zhizhes teaching named Yiji, who frequently
told the master (Deshao), Zhizhes teachings have become remote as the years
have gone by. I am afraid many of them will be lost. Now the Xinluoguo is
equipped with many of his books. Without the masters compassionate power,
who could aord to bring them here? The master reported this to King Zhongyi
of the Wuyueguo. The king dispatched a messenger with a letter from the mas-
ter to the country, the messenger made copies there and, fully equipped, returned.
Nowadays the copies prevail.
55
Daoxuan, i.e., Dsen (also Daorui; Dei; 702760). He received trans-
mission of the Northern school of Chan from Puji (651739). In 736 he
came to Japan in response to a request by two monks, Fush and Yei,
who had come to Tang China from Japan, and stayed at the Daianji
Saitoin in Nara. Versed in Kegon and Tendai teachings, he had inuence
on Saich through his disciple Gyhy (see note 56). See Nakamura, et
al., Bukky-jiten (Tokyo: Iwanami shoten, 1992).
56
Gyhy (727797) was ordained along with seven hundred others in 741
at the imperial court, and accepted the precepts and Chan practice under
the guidance of Daoxuan of the Daianji (see note 55). Later he lived at
the Sfukuji in Shiga, mi Province. Toward the end of his life he retired
to the Hisoji in Yamato Province and transmitted the Chan truth to Saich
(see note 41). See Ui, Bukky-jiten (Tokyo: Tsei-shuppansha, 1953).
57
Dengy, i.e., Saich (766 or 767822) was the founder of the Tendai school
in Japan. At the age of twelve he became a disciple of Gyhy (see note
56) of the Kokubunji, mi Province; he was ordained at age fourteen and
took the name Saich. In 785 he entered Mount Hiei, where he built a hut
to live in and began reading Buddhist scriptures such as the Lotus Sutra
[19], the Sutra of Golden Light [90], and the Heart Sutra (Prajpramit-
hdaya-stra; Banruoboluomiduoxinjing; Hannyaharamitashingy; Taish
vol. 8, no. 251), and studying various other scriptures and treatises, espe-
cially the three great treatises by the Tiantai master Zhiyi (see note 8).
219
Three years later he consecrated his hut as a temple, naming it the Ichi-
jshikan-in (later known as the Konponchd). In 794 he held a large
oering service at the temple, attended by Emperor Kanmu (r. 781806)
and learned priests of the major temples of Nara. After that he was
appointed to serve the imperial inner court as a priest, and his temple was
ranked as a state-protecting dj (bodhimaa, seat of awakening). In
804, according to an imperial order by Kanmu to promote the study of the
Tiantai school, Saich went to Tang China. There he received the Tiantai
transmission from Daosui and Xingman, the Chan transmission from Xiao-
ran, the bodhisattva la (precepts) from Daozui, an esoteric method from
Shunxiao and others, and returned the following year, in 805. In 806 he
received public approval for his Tendai school from the imperial court.
Toward the end of his life he wanted to establish a system in which prac-
titioners would be ordained in the Mahayana la to be followed by twelve
years of study and practice at Mount Hiei. Though this system was not
instituted during his lifetime due to opposition from other Buddhist schools
in Nara, it was publicly approved after his death. See Ui, Bukky-jiten
(Tokyo: Tsei-shuppansha, 1953). In the Treatise Eisai quotes from Saichs
Genealogy [23] and Single Mind Moral Precept [58] as well as from the
Notes to the Latter-day World Dharma Lamp [39] attributed to him.
58
The word secondcorrection number 5. The phrase fty-third year of
King Mu (in the Kanmon-Yanagida version and the Kh Tshun Taish
version) has been corrected to fty-second year of King Mu, following
two sources: 1) the biography of the monk Tan Wusui (Don Musai) of Wei
in fascicle twenty-three of Daoxuans Continued Biographies of Eminent
Monks (Xugaosengzhuan; Taish vol. 50, no. 2060, 624c625a); and 2) the
middle fascicle of the Separate Biography of Monk Falin (Hrin) of Tang
(Taish vol. 50, no. 2051, 207b).
59
The word bodhisattvascorrection number 6.
60
The word bodhisattvascorrection number 7.
61
The word becomecorrection number 8.
62
The word thesecorrection number 9.
63
The Tji in Kyoto represents the Kongbuji on Mount Kya.
64
The Tendai school is represented by the Enryakuji on Mount Hiei.
65
The eight schools are the six schools of the Nara period (71094), Hoss,
Jjitsu, Kegon, Kusha, Ritsu, and Sanron; and the two schools of the
Heian period (7951191), Shingon and Tendai. These were the major
schools of Buddhism in Japan.
66
Kypa-Mtaga is an Indian Buddhist who came to Luoyang, China,
in 67 C.E.
220
Notes
67
Vajrabodhi (671741) came to China in 720.
68
The word rarecorrection number 10.
69
Annen (841889 or 898), was ordained by Ennin (see note 44) in the bodhi-
sattva la in 859. After Ennin died, he studied exoteric and esoteric
Buddhism under Henj. In 884, he became a denb-dai-ajari (great crya
[teacher] for transmission of the esoteric truth) and lived at a temple
called the Godai-in which he had had built on Mount Hiei.
70
The four attainments are the four stages of spiritual accomplishment of
rvakas: stream-enterer (srota-panna), once-returner (sakdgmin),
non-returner (angmin) and arhat. The ultimate of the four attainments
is arhatship.
71
Taigong Wan (Taik B), a title of honor presented to Lushang of the Zhou
(Sh) dynasty.
72
According to a story described in the Mahparinirva Sutra [6] (T. 12:
450a451a), Siddhrtha, while a bodhisattva in a former life, was deeply
moved upon hearing a demon (rkasa) cite the rst half of a verse deep
in the Himlayas, and sought to hear the second half by oering himself
to the demon as a reward. This is alluded to by Eisai in saying that even
half a verse on the Dharma was not belittled even though it was recited
by a demon.
73
Eisai refers here to the Collection of Records from the Ancestral Mirrors
[48], T. 48: 497a.
74
The king of Pengcheng told the priests that he would take refuge in a holy
person as his master someone who, as the result of having attained awak-
ening, could manifest such miracles as making water gush from under
their left shoulder and ames from under their right shoulder, y up high
into the sky, emit beams of light, and shake the earth. Master Niutou
Farong criticized the kings view, saying he was afraid that if he were to
attain such powers he would be going against the Dharma and that, in
such a case, a magician would be a Buddha. Awakening is the transfor-
mation of wisdom, and has nothing to do with mere changes of form, such
as the dierence between male and female or whether men or women have
ne or ugly features or clothing. This story in the Collection of Records
from the Ancestral Mirrors [48] does not appear elsewhere, such as in the
biography of Master Farong in Daoxuans Continued Biographies of Emi-
nent Monks (Taish vol. 50, no. 2060), compiled around 645; in the sec-
tion of the Collection of the Chan Patriarchal Hall, fascicle three, that
introduces Master Niutou Farong; or in the Jingde Records of Transmis-
sion of the Lamp [79], fascicle four.
Meanwhile, these three texts all introduce Farong as a master deeply
respected not only by humans but also by animals and even plants in
221
the unity of all beings. According to the Collection of the Chan Patriarchal
Hall, Daoxin, the Fourth Patriarch of Chan, drawn by some omens he had
observed from far away, came to see Master Farong deep in the mountains,
surrounded by beings that were all friendly to him. After the Fourth Patri-
arch taught Master Farong how everything was empty of their character-
istics, it is said that no ghosts were able to see the master to bring oerings.
Nevertheless, when Master Farong had to leave the mountain, all the ani-
mals and plants, it is said, grieved upon being separated from him.
Master Farong is now regarded as the author of the Jueguanlun
(Zekkanron), an early Chan text unearthed from Dunhuang. See the Eng-
lish translation by Gishin Tokiwa, A Dialogue on the Contemplation-Extin-
guished (Kyoto: Institute for Zen Studies, 1973).
75
According to the Sutra of the Bodhisattva Abiding in the Womb (The
Buddhas Teaching in a Scripture Called the Bodhisattva Descending
from Tuita Heaven, Abiding in the Mothers Womb, and Expounding the
Truth Extensively; Pusachutaijing; Bosatsushotaiky) translated by Zhu
Fonian (Taish vol. 12, no. 384, 1058b), the eight treasuries of the Buddhas
teachings are: 1) the teaching expounded when he was still in his mothers
womb, 2) the teaching expounded during the period immediately after
his departure from human life, 3) the teaching of the Great Vehicle, 4)
the teaching of la and vinaya, 5) the teaching from each of the ten bodhi-
sattva stages, 6) miscellaneous teachings, 7) the teaching of the vajra
treasury, i.e., the esoteric teaching, and 8) the teaching of the Buddha
treasury (i.e., teachings by all the Buddhas).
76
The four grave oenses are the four prjika oenses that result in
expulsion from the sangha. The ve grave transgressions are 1) patri-
cide, 2) matricide, 3) killing an arhat, 4) causing a schism in the sangha,
and 5) causing blood to ow from the body of a Buddha.
77
In Chapter II, The Tathgatas Indestructible Body, of the Mahpari-
nirva Sutra [6] (Taish vol. 12, no. 374, fasc. 3, 383c4a; Taish vol.
12, no. 376, by Faxian, 666c867a; Tibetan vol. 31, no. 788, 47b49a),
the story of the monk Buddhadatta (datta, given) and King Bhavadatta
(bhava, samsaric being) goes as follows:
In the past, immeasurable kalpas ago, in this same city of Kuinagara there
appeared a Buddha, Tathgata, World-honored One named Nandivardhana
(Pleasure-increasing). In those days the land was as extensive, rich, and com-
fortable as the Land of Bliss, Sukhvat. The people prospered and knew no
famine. The Buddha abided in the world, teaching people for immeasurable
years, and under the twin la trees he entered parinirva. After this the
Buddhas authentic teachings remained for immeasurable kois of years and
forty more years before the teachings were extinguished.
Then there was a precept-keeper monk named Buddhadatta. He had many
followers surrounding him to hear his lions roar extensively expounding the
222
Notes
nine scriptures. He caused others to restrain from keeping servants, cows, bualo
(sheep in no. 374), as prohibited by the monastic rules.
There were many ill-behaved monks who, on hearing Buddhadattas expo-
sition, decided to kill him. They gathered, took weapons in hand, and went
straight to Buddhadatta. The king of the land, Bhavadatta, heard of this and
in order to protect the Buddhas teachings he went immediately to save the
preacher from harm. He engaged in ghting the ill-behaved monks. The king
was attacked with swords, spears, diamond-pointed weapons, and arrows; no
place on his body, even as small as grains of mustard seed, was left unpierced.
Buddhadatta saw this, and praised the king, A protector of the Buddhas
authentic teachings should be like you. You will be the vessel of truth for innu-
merable kalpas. The king, hearing the monks words, died and was reborn in
the land of Akobhya (Immovable) Buddha. His men, whose hearts were trans-
ported with joy, continued to ght, all determined to attain awakening, and
after death were reborn in the Buddha land of Akobhya.
The monk Buddhadatta also, after the kings death, died and was reborn in
Akobhya Buddhas presence as his chief disciple. The king became the second
disciple (according to the Faxian and Tibetan versions; in no. 374 the king
becomes the chief disciple).
The authentic teachings, when about to be hidden, should be protected in
this way. The one who was King Bhavadatta was me (kyamuni). The monk
Buddhadatta was Kyapa Buddha, who has entered parinirva. The fruit of
protecting the authentic teachings in this way is immeasurable. I have gained
the indestructible body and the Dharma body.
78
According to Professor Seizan Yanagida, the phrase not setting up any
words (buliwenzi; furymonji) rst appeared in the opening remarks of
a Tang dynasty Chan text, mid-eighth century, On the Genealogy from
Buddha to Buddha (Xuemailun; Kechimyakuron), one fascicle, the sixth
of Bodhidharmas Six Gates (Shaoshilumen; Shshitsurokumon), Taish
vol. 48, no. 2009. The passage in question (T. 48: 373b) goes:
The three worlds [of desire, form, and no-form] that have been made to arise
return together to one mind; one Buddha through mind transmits mind to
another Buddha, setting up no words.
The text goes on to say that since no words are set up by Buddhas for
transmissiononly mindnot even words like buddha, bodhi, or nirvana
are set up as something to be transmitted (ibid.). But this does not mean
that the ordinary sentient mind is the ultimate truth for transmission.
The mind that grasps itself and others as actual phenomena does not real-
ize the original nature of mind, which is one, beyond grasping (374a, c).
No one other than the Buddhas realized this empty nature of mind (376a).
Thus setting up no words also means not setting up even the concept of
mind as transmitter or transmitted, and this is called the transmission
of mind through mind from one Buddha to another.
223
79
Perfect rank (yuanwei; eni), one of the terms beginning with perfect
that were frequently used since Zhiyi, means the rank of the perfect
teaching ( yuanjiao; engy), one point of which includes all the other
points in itself. See also Yanagidas headnote for the kundoku text, Nihon-
shistaikei, vol. 16 (Tokyo: Iwanami-shoten, 1972), p. 39.
80
Perfect and immediate awakening (yuandun; endon) means the nature
of the practice whose rst stage is at once both no dierent and dierent
from the remaining stages, as the waxing or waning moon is both no
dierent and dierent from the full moon.
81
The sixfold immediacy of awakening (luji; rokusoku) is a series of six
concepts which stand for six stages through which the mind of awaken-
ing (bodhicitta; putixin; bodaishin) attains ultimate awakening, intro-
duced by Zhiyi in the latter half of fascicle one of his Great Calming and
Contemplation [29], T. 46: 10bc. He introduces this along with two other
important themes for promoting and deepening practitioners under-
standing of the mind of awakening: the four noble truths (catvryrya-
satyni) and the fourfold grand vow (sihongshiyuan; shiguzeigan).
According to Zhiyi, practitioners need to be freed from lack of con-
dence and excess of pride at each stage of practice. One needs to be con-
dent 1) in ultimate reality or reason being immediate to every moment
of ones mind (liji; risoku), 2) in the immediacy of reason through liter-
ary knowledge (mingziji; myjisoku), 3) in ones knowledge through the
practices of contemplation (guanxingji; kangysoku), 4) in ones practice
through the realization of approaching ultimate awakening (xiangsiji;
sjisoku), 5) in approaching ultimate awakening through the revelation
of suchness ( fenzhonji; bunshinsoku), and 6) in ultimate awakening
through attainment ( jiujingji; kukysoku).
82
An ancient one, namely, Master Zhiyi, quoted from the Great Calming
and Contemplation [29], T. 46: 80c.
83
The phrase the former is a clumsy crossingcorrection number 11.
84
The phrase and the latter a clever crossingcorrection number 12.
85
I.e., the self-nature of everything, which is empty of itself.
86
The three modes of reality (sandi; santai) are: empty (nya), provisional
(prajapti), and the middle (madhya).
87
The practice of nembutsu is the recollection of Amitbha Buddhas vow
by reciting his name.
88
The word aftercorrection number 13.
89
Dhyna as one of the six pramits (perfections).
90
Samdhi as one of the three iks, or basic Buddhist learnings.
224
Notes
91
Chnen (9381016), a priest of the Tdaiji, Nara, studied Sanron and Shin-
gon teachings; in 983 he went to Song China and was accorded a cordial
reception by Emperor Taizong (r. 97697), made a pilgrimage to Wutai-
shan (Godaisan) and so on, and returned to Japan in 987, bringing home
ve thousand volumes of a newly printed Tripiaka and a Buddha image.
See Nakamura, et al., Bukky-jiten (Tokyo: Iwanami shoten, 1992).
92
Sangaku means the three basic Buddhist learnings (iks): morality
(la), concentration (samdhi), and wisdom (praj).
93
The phrase the nondiscriminating dhyna of the Tathgatas, as well as
the Tathgatas dhyna (see note 96) are drawn from the Lakvatra-
stra [66], T. 16: 492a. Eisai considers this to represent one of the core
concepts of Chan/Zen. See the quote from the Lakvatra-stra at the
end of Fascicle Two of the Treatise, p. 151.
94
Emperor Toba (r. 110741), after leaving the throne, out of his faith in
the Buddha-Dharma, visited the Tennji in Osaka to make oerings in
its Nembutsu hall, November 12, 1149.
95
The word schoolcorrection number 14.
96
The Tathgatas dhyna is considered to include all three of the basic
Buddhist learnings (iks) of morality (la), concentration (samdhi),
and wisdom (praj). The concept appears in the Lakvatra-stra [66],
T. 16: 492a; see also note 93.
97
Concerning the foreword to the Sutra of Perfect Awakening [51], the
extant foreword does not include the passage quoted here.
98
The Foreword to the Brahm Net Sutra [53], included in the Rinzaish-
seiten as the Foreword to the Bodhisattvas Moral Precepts; this text diers
from the Brahm Net Sutra on the Bodhisattva la [5].
99
The three evil paths are the three lower realms of hell, hungry ghosts,
and animals into which sentient beings may be reborn.
100
The ve components of the Tathgatas being are the three learnings
(iks) of morality (la), concentration (dhyna), and wisdom (praj),
plus liberation and the realization of liberation.
101
Cited in the Rinzaishseiten. See note 98.
102
The word Mastercorrection number 15.
103
The Postscript to A Treatise on the Contemplation of Mind (Tiantai Guanxin-
lun Aopi; Tendai Kanshinron hi, Taish vol. 46, no. 1920, 584), is not
extant.
104
The word selectedcorrection number 16.
225
105
The term seal of the mind expresses the nonduality between the con-
cepts of the mind as a seal for stamping and the mind as the mark stamped
with the seal. It carries the same meaning as transmitting mind through
mind (yixinchuanxin; ishidenshin), i.e., the realization that there is no
transmitter or recipient, just the transmission of mind itself. See also note
78 on not setting up any words.
106
The word lineagecorrection number 17.
107
The passage quoted here is not found in the Longer Records of the Buddhas
Words [61]. In the Great Root Sutra (Mahpadna-suttanta; Dabenji; Dai-
hongy; Taish vol. 1, no. 1; Dghanikya II), kyamuni cites the names
of the six Buddhas who appeared in the world before him: three in the
past kalpa and three in the present auspicious kalpa (bhadrakalpa). How-
ever, the Buddha makes no reference to the name of the past kalpa or to
the appearance of one thousand Buddhas.
What constitutes the source of Eisais quote is seen in the Account of
the Three-Kalpa Three-Thousand Buddhas (Sanjiesanqianfo-yuanqi; San-
gsanzenbutsu-engi; Taish vol. 14, no. 446, 364c365a), a passage quoted
from another sutra, the Sutra on Contemplation of the Two Bodhisattvas
Bhaiajyarja and Bhaiajyarjasamudgata (Guanyaowangyaoshanger-
pusajing; Kanyakuyakujnibosatsuky), translated by Klayaas in the
Liu-Song dynasty, 424442; Taish vol. 20, no. 1161. In the Account of
the Three-Kalpa Three-Thousand Buddhas, kyamuni refers to the three-
fold one thousand Buddhas and their appearances in the world in the past
kalpa of supernal manifestations (vyhakalpa; zhuangyanjie; shgong),
the present auspicious kalpa (bhadrakalpa; xianjie; geng), and the
future lunar-mansion kalpa (nakatrakalpa; xingxiujie; seishukug). In
the Taish Tripiaka the Account is followed by the Sutra of the Names
of One Thousand Buddhas in the Past Kalpa of Supernal Manifestations
(Guoquzhuangyanjieqianfomingjing; Kakoshgongsenbutsumyky).
After the title, before the text of the sutra, where the translators name
would usually appear, there is a note that reads: The translators name
is missing. This is gleanings from the Kaiyuan (Kaigen) Buddhist Text
Catalogue, recorded in the Liang (Ry) Catalogue. Sengyou (Sy) of
Liang, the compiler of the Liang Catalogue, includes the Account in his
kya Genealogy (Shijiapu; Shakafu), Taish vol. 50, no. 2040, 9c.
The Sanskrit term vyhakalpa, here assumed to be the original for
zhuangyanjie; shgong, has not been conrmed in any available San-
skrit text, including the Mahvastu and the Dharmasagraha. For the
meaning of vyha I consulted Franklin Edgertons Buddhist Hybrid
Sanskrit Dictionary (Delhi: Motilal Banarsidass, 1972, reprint).
108
The word ascorrection number 18.
109
The stupa called Plenty of Children refers to the Bahuputraka shrine,
226
Notes
called either the Bahuputraka caitya (Duozita; Tashit) or the Bahupu-

traka nyagrodha (Duozishu; Tashiju), a banyan or Indian g tree located
on the road between Rjagha and Nland, which served as a shrine for
people who prayed for sons. According to the Mahvastu (Stories of Great
Events, a Sanskrit collection of the Buddhas legends edited by E. Senart
in three volumes, Paris, 188297), the Licchavis presented this shrine
together with three others to the Buddha and his sangha for their use
(Vol. I, p. 300). In the chapter Mahkyapas Event of Entering Asce-
tic Life, Mahkyapa tells nanda how he left the householder life to
practice under the guidance of the Buddha, met him in Rjagha at the
Bahuputraka shrine, was accepted as a disciple, attained arthatship in
eight days, oered a seat for the Buddha by spreading out his cotton under-
robe on the ground under a tree, and the Buddha gave him an under-robe
in return (Vol. III, pp. 505).
Concerning the Bahuputraka shrine, see footnotes to the term in the
corresponding pages in J. J. Joness English translation, The Mahvastu
(London: Pali Text Society, 1973, Vol. I; 1978, Vol. III). The same story of
Mahkyapas rst meeting the Buddha appears in fascicle forty-six of
the Sutra of the Original Practice [96], where Bahuputraka is described
as a shrine deity and as a tree (T. 3: 866ab).
110
The Tiansheng Records of the Expanding Lamp (Tianshengguangdenglu;
Tenshktroku) compiled in 1036, thirty fascicles, Zokuzky 8306c, says:
When the Buddha preached the Dharma on Vulture Peak, heavenly beings pre-
sented owers to him. The Buddha held a ower in his hand and showed it to
the audience. Kyapa smiled. Then the Buddha said, I am entrusting Mah-
kyapa with the eye of the Dharma that is pure and clean. . . .
This story has its antecedent in the Sutra of the Original Practice [96],
fascicle four (T. 3: 668b):
Then Dpakara, the Tathgata, arhan, samyaksabuddha, knew my mind,
and smiled thereupon. An attending bhiku stood up from his seat, adjusted his
robe, uncovered his right shoulder, paid sublime homage to the Buddha, and
said: For what reason, Most Exalted One, did the Tathgata smile? The Buddha
Dpakara told the bhiku: You, my mendicant, have seen how this young
man [Bodhisattva Megha] (megha, cloud) honored me with the seven stalks
of lotus owers he held, and then threw himself face down with hair spreading
out on the muddy ground to make a bridge for me to tread upon. Because of
this, this young man will, after an innumerable kalpa, attain awakening and
be called kyamuni, the Tathgata, arhan, samyaksabuddha, provided with
the Tathgatas ten epithets, no dierent from me.
111
He also composed a verseHere Eisai follows descriptions in the Jingde
Records of Transmission of the Lamp [79], T. 51: 206a and 205b. To this
he adds the place names Bahuputraka shrine and Vulture Peak in
227
order, possibly according to the Tiansheng Records of the Expanding

Lamp, Zokuzky 8306c and 306a.
112
A sagh robe is one of the three larger outer garments of a bhiku
(monk).
113
A rvaka (lit. word-hearer) refers to the original disciples of the Buddha
who directly heard him teach, and more generally to a Buddhist mendi-
cant whose practice consists in listening to the Buddhas teachings. A
pratyekabuddha (solitary awakened one) is a Buddhist practitioner who
attains awakening through a direct understanding of the Buddhas teach-
ings, in particular the teaching of dependent origination, and who does
not teach or guide others. Both rvakas and pratyekabuddhas, as part
of the Hinayana vehicle, are distinguished from the Mahayana ideal of
the bodhisattva.
114
Eisai composes the following sections on the Chan/Zen school Dharma
transmission according to the contents of fascicle three of the Jingde
Records of Transmission of the Lamp [79].
115
Eisai follows the dates given in the Jingde Records of Transmission of the
Lamp [79], fasc. 3, T. 51: 219a. According to the notes of correction later
inserted in the Jingde Records, Bodhidharma reached Guangfu in Putong
the rst year of Liang, not the eighth year (527), and visited Luoyang in
November of the same year, the rst year of Zhengguang (Shk), not
Taihe, the tenth year of Wei (486), as is given here in the Treatise. This
means that the correct date is the year of gengzi (kshi; kanoe-ne), 520.
116
Listen to my versethis is what is referred to below as Bodhidharmas
Dharma transmission verse. According to the Jingde Records of Trans-
mission of the Lamp [79], fasc. 3, T. 51: 219c, the verse reads:
Ive originally come to this land,
To transmit the Dharma and help the lost.
A single ower opens in ve leaves;
The forming of seeds will naturally succeed.
117
Eisai refers here to a passage in fascicle eighty-six of a collection of rules
of practice and oral traditions of the Tendai school, compiled by the Mount
Hiei priest Ksh (13111348), entitled Bundles of Leaves Collected in
the Valley Mist (Keiranshish, originally three hundred fascicles; one
hundred and thirty fascicles extant). The passage (T. 76: 779c) reads:
As has been transmitted, Bodhidharma, foreseeing the time of death, said this
in verse:
When one ceases to sense trickling in the jade pond,
Getting some mysterious light at the bottom of the waves,
There one knows impermanence.
228
Notes
Then one should listen to the drum of the human skull,

Count the number, and know on what date to die.
This was brought by a former sea captain in the days of Song named Hansheng
(Hansh) and was entrusted to Holy Priest Yjin of Chinzei (Kyushu). The per-
sonal tradition transmitted thereafter says:
By the jade pond is meant the mouth, by the bottom of the waves are the
eyes, and by listening to the drum of the human skull is meant that at the
time of the mouse on the nal day of a year, one may extend both ones hands
to cover both ears and hit the head, counting the number of the monthly
days of the next year. When the sound of hitting ceases to be heard, that
shows the date of ones death.
Further ways of practice cannot be cited here.
118
By oneness or the single gate of the mind, the monk seems to have
meant the sentient being as mind is originally nothing other than the
Buddha as no-mind. The source of this view is sought in the Treatise on
Awakening Condence [76], where the mind of a sentient being (sattva-
citta), as yet unawakened, is explained to have two gates or modes of being:
1) the original, true mode (tathat) of the mind and 2) the arising-per-
ishing mode (samsara) of the mind. The true mode of the mind is the awak-
ened mode of being, free of mind. The arising-perishing mode of the mind
concerns how an unawakened being comes to attain awakening into the
original true mode of being. Speaking of the oneness of the mind pre-
supposes the above two gates. Speaking of oneness or a single gate
without reference to the two gates fails to be real. The original, true mode
of the mind is beyond oneness as well as twoness; it is nothing, of no
gate.
119
The following verse is an adaptation from the biography of Xuanzang
(Genj), in fascicle one (T. 51: 2a) of the Biographies of Eminent Buddhist
Sangha Members in the Great Tang Who Visited the Western Districts to
Seek the Teachings of the Buddha-Dharma (Datangxiyuqiufagaosengzhuan;
Daitsaiikiguhksden; Taish vol. 51, no. 2066), by Yijing (Gij, 635713).
120
Concerning the Chinese characters for these two questions, footnote num-
ber two in the Taish text has: The Kanmon text had a headnote that
read, All nine characters were possibly incorrectly transcribed.
121
The word calligraphycorrection number 19.
122
In Eisais expression, through directly pointing to the source of the mind,
the source of the mind means the mind that is originally the Buddha
(xin benlai shi fo; kokoro honrai kore butsu), an expression by Huangbo
Xiyun (bak Kiun, c. eighthninth centuries), according to the Record
at Wanling (Wanlinglu; Enryroku), Taish vol. 48, no. 2012-B, 385b. In
the Essentials of the Transmission of Mind (Taish vol. 48, no. 2012-A;
229
English translation by John McRae published in this volume, pp. 142),

Huangbo quotes the Sixth Patriarch, Huineng (T. 48: 384a):
Just when one reaches this occasion, one knows how the patriarch has come
from the west, directly pointing to the human mind, and how seeing ones nature,
getting awakened to it, resides in no verbal exposition.
And this (T. 48: 383a):
You should simply eliminate the ratiocination of the ordinary [mind] and the
[enlightened] realm of the sagethere is not any separate Buddha outside of
the mind. The patriarch [Bodhidharma] came from the west to point out directly
that all persons are in their entireties the Buddha.
123
The two lines It also says in eect:/Vimalakrti remained silent were
lacking in the Kanmon version and added by Kh Tshun.
124
The two lines The Lakvatra-stra says/The Tathgatas nondiscrimi-
nating dhyna were lacking in the Kanmon version and added by Kh
Tshun.
125
This quote is not found in the Mahprajparamit Sutra [10], but a sim-
ilar expression is found in T. 7, fasc. 531, 727c.
126
The Mahparinirva Sutra [6], T. 12: 520b has, The Tathgata never
expounds the Dharma. The line quoted here is found in the Lakvatra-
stra [66], T. 16: 499c.
127
The passage quoted by Eisai here is from the rst version of the Com-
mentary on the Mahvairocana Sutra [26], the Dainichiky Sho (Taish
vol. 39, no. 1796), brought back by Kkai. It is not found in the second
version, the Dainichiky Gishaku (Zokuzky 136), brought back by
Ennin. There are slight dierences between the two versions. Eisai quotes
from the Dainichiky Gishaku at three other places in the text, pp. 901,
1034, and 154. This is the only quote from the Dainichiky Sho.
128
The word Condencecorrection number 20.
129
The three schools are the Huayan (Kegon), Faxiang (Hoss), and Tiantai
(Tendai).
130
The Kanmon version has: Originally...obtained is called seeing the
Buddha-Dharma.
131
This four-line passage, beginning with As soon as you estimate it. . . ,
is from the Extensive Record of Great Master Xuansha Zongyi of Fuzhou
(Fuzhou Xuansha Zongyi Dashi Guanglu; Fukush Gensha Sitsu Daishi
Kroku), Zokuzky 231, 190a, a text in three fascicles of Xuansha Shibei
(Gensha Shibi, 835908), originally compiled between 900 and 907 by
Zhiyan (Chigon), recompiled in 1080 by Sunjue (Sonkaku), reprinted in
230
Notes
1325 in three fascicles, and printed in Japan in 1690. However, Eisai may
possibly have quoted the passage from the Eye and Treasury of the True
Dharma [78], Zokuzky 223, 59c. The expression of the original four
sentences is the same in both the Extensive Record and the Eye and Treas-
ury. The third sentence given here by Eisai is a shortened form of the last
two sentences of the original, which read:
If you let movement and quietude die out (min; bin), you will fall through and
be lost (luokongwang; rakukb). If you accept (shou; sh) both movement and
quietude, you will squander your Buddha-nature.
132
In his comment on case nine of the Blue Cliff Record [77], T. 48: 149c,
Yuanwu says, Now tell me how you would grasp it. When doing like this
wont do, and not doing like this wont do either, what will you do?
133
The expression an arrow that has left the bow is not bound to return is
from fascicle two of Xuanshas Extensive Record (Zokuzky 231, 190b)
(see note 131, above), where it appears in the following context: The man-
ner of a man of the Way is like re that melts ice and never causes freez-
ing, or like an arrow that has left the bow, never bound to return. Yuanwu
used this as a comment on the opening words of case thirty-seven of the
Blue Cliff Record [77], T. 48: 175a: Panshan said, In this triple world
there is no Dharma, meaning that there is no Dharma, no Buddha, noth-
ing that has its own characteristics. Panshan Baoji (Banzan Hshaku;
dates unknown) was a disciple of Mazu Daoyi (Basu Ditsu; 709788).
The phrase none of the thousand sages would be able to grasp it appears
in Yuanwus foreword to case thirty-eight of the Blue Cliff Record [77], T.
48: 175c: If we speak about the immediacy of awakening, it will leave no
sign or trace. None of the thousand sages would be able to grasp it.
134
In his comment on case nine of the Blue Cliff Record [77] (see also note
132), Yuanwu used the expression the nal day of the year-end to mean
a closing date for settling the accounts of ones life.
135
When Taiyuan Fu was lecturing on the boundless and responsive nature
of the Dharma body (dharmakya), a Chan practitioner in the audience
laughed at him. Fu asked the practitioner why he had laughed. The Chan
practitioner said that Fu could lecture on the quantity level of the Dharma
body but did not see the Dharma body itself. To Fus further questioning
on what he should do, the Chan practitioner said that he should stop lec-
turing for a while and go sit in a quiet room, and then he would necessar-
ily see the Dharma body for himself. Fu followed this advice and one night,
while sitting in a quiet room, on hearing the gong marking the fth watch
of the night he suddenly attained awakening.
Later, Fu went to Master Xuefeng Yicun (Sepp Gison; 822908) and
practiced with him, not leaving to take up residence in any temple. That
is why he was called Fu Shangzuo (Jza, Elder Monk). See also fascicle
231
nineteen of the Jingde Records of Transmission of the Lamp [79], T. 51:

359c360a.
136
The word seekcorrection number 21.
137
An ancient man of ChanEisai refers here to Muzhou Daozon (Bokuj
Dsh; 780?877?), a Dharma heir to Huangbo Xiyun (bak Kiun),
according to the Chanmenniansongji (Zenmonnenjush) 16, a record of
Chan masters words and comments in verse compiled in Korea, 1226. It
seems Eisai knew of this through some other source, but his contempo-
rary source is no longer extant.
138
Luoshan Daoxian (Razan Dkan; dates unknown), a Dharma heir to Yan-
tou Quanhuo (Gant Zenkatsu; 826885).
139
Shishuang Qingzhu (Sekis Keisho; 807888), a Dharma heir to Daowu
Yuanzhi (Dgo Enchi; 769835).
140
The phrase make one moment ten thousand years is from the Inscrip-
tion on the Condent Mind (Xinxinming; Shinjinmei), in fascicle nine-
teen of the Jingde Records of Transmission of the Lamp [79], T. 51: 457b:
The Dharma world of suchness has neither self nor other.
To whom accord is pressing, let me just say, Be nondual.
Being nondual, all are the same, leaving none uncontained.
The wise in the ten directions all enter this principal aim.
The principal aim being neither short nor long, one moment is ten thousand
years.
(A variant translation of the passage appears in the English translation
by Osamu Yoshida, published under the title The Faith-Mind Maxim,
Taish vol. 48, no. 2010, in the volume Three Chan Classics, Numata Cen-
ter, 1999).
In response to Luoshans question,When arising and perishing dont
cease, what shall I do?, Shishuang said, Have the container t the lid,
meaning for Luoshan not to separate himself from arising and perishing.
Luoshan could not accord with this response and left Shishuang to go to
Yantou, who responded What is it that arises and perishes? At this,
Luoshan could be one with arising and perishing.
141
Yantou Quanhuo (Gant Zenkatsu) a Dharma heir along with Xuefeng
Yicun (Sepp Gison) to Deshan Xuanjian (Tokusan Senkan; 782?865).
142
In his comment on case two of the Blue Cliff Record [77], Yuanwu cites
the rst two lines of the Inscription on the Condent Mind (see note 140)
with Master Zhaozhou Congshens (Jsh Jshin; 778897) critical
remarks on them. The lines read:
The ultimate Way is not hard to attain, though it dislikes selection.
Only take care not to hate or love, and the Way will be thoroughly clear.
232
Notes
Zhaozhou says, As soon as there is any word, thats a selection. I dont

abide even in being clear. Yuanwu comments (T. 48: 141c): Tell me where
Zhaozhou abides. Do apprehend the aim of the steelyard hook. Never cling
to the measurement marks on the beam.
143
To throw a pepper seed onto the tip of a needlein Chapter I, part two,
of the Mahparinirva Sutra [6], fasc. 2, T. 12: 372c, a lay devotee named
Cunda-Karmraputra expresses in verse his joy at having the opportu-
nity to oer a meal to the Buddha. Tradition holds that the Buddha did
accept the meal, which proved to be his last. In this Mahayana scripture,
however, the Buddha continues discoursing about the meaning of his pass-
ing into parinirva. In the verse Cunda compares the rarity and diculty
of receiving a human life and encountering a Buddha to that of throwing
a pepper seed onto the tip of a needle or a blind tortoise ascending from
the depths of the sea through a hole in a piece of wood oating on the sur-
face.
144
Fascicle eighty of the Book of Jin (Shinjo, one hundred and thirty fasci-
cles) cites the following episode with Wang Huizi ( Kishi), the son of
Wang Xizi ( Gishi):
Huizi, who styled himself Ziyou (Shiy) . . . once resided in Shanyin (Sanin).
One night it stopped snowing and cleared up for the rst time. The moon looked
clean and bright, and made all in the four quarters appear bright. Drinking
alone, he recited a poem by Daikui (Daiki), who was then in Shan (Zhe). Imme-
diately Huizi boarded a ship and arrived there. After a night he approached
the hermitage but he stopped at the gate and returned [home]. When someone
asked him the reason [for this], Huizi said, I went there while in a joyful mood.
When the mood was gone, I left. Why did I have to see [Daikui] by all means?
(Quoted from the Zhonghuashuju text, Beijing, 1974, p. 2103.)
145
Tianhuang Daowu (Tenn Dgo; 748807), a Dharma heir to Shitou Xiqian
(Sekit Kisen; 700791).
146
Said by Tianhuang Daowu (Tenn Dgo) to Longtan Chongxin (Rytan
Sshin; dates unknown), Deshan Xuanjians (Tokusan Senkan) master,
who requested from him instruction on the essentials of the mind.
147
Qinglin Shiqian (Seirin Shiken; d. 904), a Dharma heir to Dongshan Lian-
jia (Tzan Rykai).
148
The following passages on the practice of zazen are considered an abbre-
viated form of material found in the extant text of the Chan School Monas-
tic Rules [3] fasc. 8, Zokuzky 216, 460c. However, according to Seizan
Yanagida, this passage on the manner of practicing zazen was added to
the Chan School Monastic Rules in 1202, after Eisai wrote and made pub-
lic the Treatise in 1198. Professor Yanagida surmises that Eisai must have
seen the same material in another source.
233
149
The word Thuscorrection number 22.
150
The word backcorrection number 23.
151
In the Tang dynasty a monk named Wuzhe (Mujaku) learned the Huayan
(Kegon) teachings from Dharma Master Chengguan (Chkan; 738839),
and in the second year of Dali (Daireki; 767) he went to Wutaishan
(Godaisan) to see the region of holy persons. In May he reached the
Huayansi (Kegonji) on the mountain. Then he went to a cave called Jin-
gangku (Kongkutsu) where after a nap he heard an old man admonish-
ing a cow to take water. The old man invited Wuzhe to tea at his own tem-
ple nearby. After drinking a cup of tea brought by a young boy, fourteen
or fteen years old, and conversing for awhile, Wuzhe wanted to leave.
Then the old man recited a verse he had composed, quoted by Eisai here
in the Treatise. With deep thanks, Wuzhe parted from the old man. The
latter instructed the boy to accompany Wuzhe down the mountain. The
boy recited a verse: The face with no hatred upon it is oering a gift./The
mouth with no hatred in it breathes out fragrant scent./The mind with
no hatred in it is a rare treasure./Being neither deled nor disgraced, one
is truly constant. After the verse was over, and while he was still enrap-
tured, Wuzhe suddenly lost sight of both boy and temple and saw only
the mountain, forest, earth, and rocks. Wuzhe later secluded himself on
this mountain and died there (T. 50: 836c837b).
152
The word condencecorrection number 24.
153
The source of this quote from the Commentary on the Diamond Sutra by
the Dharmalakaa School [84] (Taish vol. 40, no. 1816) by Cien (Jion)
has not been identied.
154
The source of this quote from the Commentary on the Diamond Sutra [85]
by Huizhao (Esh) of Zizhou (Shish) has not been identied.
155
The Mahparinirva Sutra [6] has this passage by the Buddha (T. 12,
XXII, 493b):
Bodhisattvas hear of the great nirvana that has been unheard of. No rvakas
or pratyekabuddhas have ever heard that the Buddha has the eternity-delight
self-purity that is never extinguished, that the Buddha-nature of the Three
Treasures is beyond any discriminative characteristics, and that those who have
committed the fourfold transgressions or found fault with the Mahayana scrip-
tures, transgressors of the ve grave sins, and those who have no aspiration
(icchantikas), when giving rise to the aspiration to attain awakening (bodhi-
citta), are all equipped with Buddha-nature. But now in this scripture they can
hear of it. This is my so-called hearing of what has been unheard of.
This seems to be what was meant by the Tiantai (Tendai) concept of the
eternity of nirvana as the true support for morality.
234
Notes
156
These are two groups of the monastic precepts. The ve denitive distinc-
tions of sin include the 1) prjika, 2) saghvaesa, 3) pyattika and pta-
yantika, 4) pratideanya, and 5) bodily and verbal transgressions, which
include aniyata, aikadharma, and adhikaraaamath. See the quote
from the Chan School Monastic Rules [3] in Gate I, p. 76, for a complete
description of these Sanskrit terms.
The seven groups of transgressions include 1) prjika, 2) sagh-
vaesa, 3) sthltyaya (coarse transgressions, i.e., attempted prjika
and saghvaesa), 4) pyattika and ptayantika, 5) pratideanya, 6)
bodily transgressions (dukta) and 7) verbal transgressions (durbhita).
157
Four phrases concerning yna (vehicle) and la (precepts) [with which
one is either relaxed or rm]In the Mahparinirva Sutra [6] the
Buddha takes up the problem of how monks and bodhisattvas seeking
liberation and keeping precepts are to be related to one another after the
Buddhas passing into parinirva, for during his lifetime it was the
Buddha who provided practitioners with precepts. According to the scrip-
tural context, the term yna seems to mean nirya (going forth, nal
liberation). The Buddha says there can be relaxation or slacking of yna
but not la, for a bodhisattvas not slacking in upholding the precepts in
the mind of the Mahayana is what is meant by the original precept (T.
12: 400c). In the Great Calming and Contemplation [29], T. 46: 39ab, Zhiyi
classies the relation between yna and la into four: 1) being rm with
both yna and la, 2) being rm with yna and relaxing with la, 3) being
rm with la and relaxing with yna, and 4) relaxing with both yna and
la.
158
The word shouldcorrection number 25.
159
A sutra, unidentied. The quote cited in the Great Calming and Con-
centration [29] (T. 46: 20a) is found in the Treatise on the Core of Analysis
of Buddhist Concepts Taken Up for Meditation (Sayuktbhidharma-
hdaya-stra; Zaapitaxinlun; Zabidonshinron), translated by Sagha-
varman et al., Taish vol. 28, no. 1552. In this text Dharmatrta took up
Dharmars Treatise for meditation. The Treatise on the Core of Analysis
(T. 28, IX, 949c) may be the sutra referred to here.
160
Devadatta was a Buddhist who died the death of a pratyekabuddha after
going through the suering of hell because of his grave transgressions.
See also vol. II, Saghabhedavastu (Matters of Disunion in the Sangha)
of the Mlasarvstivdavinayavastu (Matters of Discipline with the Orig-
inal Advocates of the Existence of All; Genbenshuoyiqieyoubupinaye; Kon-
ponsetsuissaiububinaya), translated by Yijing, Taish vol. 24, no. 1450,
pp. 14750.
161
Udraka Rmaputra was a non-Buddhist master practitioner of dhyna in
the days of kyamuni. See also Avaghoas Buddhacarita, XII, verse
235
84 and others, translated by E. H. Johnston (Delhi: Motilal Banarsidass,

1972).
162
The word alsocorrection number 26. The Taish text had the word fei
(hi, arazu), not here, which has been replaced by the word yi (yaku,
mata), also, according to the context.
163
According to the Bequeathed Teaching Sutra [40] (T. 12: 1110c), on his
deathbed the Buddha said, After I die you may respectfully make much
of prtimoka (i.e., liberation from all self-aficting passions through the
practice of la), . . . for that is your great master.
164
The word applyingcorrection number 27.
165
The word delusivecorrection number 28.
166
In his Sutra of the Jeta Grove Drawings (Zhiyuantujing; Gionzuky; two
fascicles, Taish vol. 45, no. 1899, 883a895c), Daoxuan (596667) includes
a detailed description according to tradition of the structures of the Jeta-
vana residence built by Sudatta for the Buddha, but no drawings are found
in the extant text. Daoxuans own title for the text, Drawings of the Jeta-
vana Anthapiikrma or Anthapiadasyrma (Drawings of the
Jetavana Piada-vihra; Zhishugeiyuantu; Gijugyenzu), lacks the word
jing (ky), i.e., sutra, which is included in the title by the author of the
Foreword as well as in the closing title of each fascicle.
167
See the Mahsghika Vinaya [7], T. 22: 262b. The Vinaya text says that
the Tathgata visited monks cells once every ve days in order to know
1) whether or not his disciples were attached to things of the world, 2)
whether or not they indulged in secular discussions, 3) whether or not
they overindulged in sleep to the detriment of practice, 4) whether or not
they looked after sick monks, and 5) so that newly ordained young monks
might rejoice at the sight of the Tathgata.
168
See also a passage from the Chan School Monastic Rules [3], quoted pre-
viously in Gate VII, p. 148.
169
The word holdscorrection number 29.
170
The extant text of the Bequeathed Teaching Sutra [40] does not include
this passage. It is found in Zhiyis Smaller Tiantai Text of Calming and
Contemplation (Tiantaixiaozhiguan; Tendaishshikan; Taish vol. 46, no.
1915) which quotes it from another, unspecied sutra (T. 46, IV, 465b).
171
The word Hakatacorrection number 30.
172
Dongjing (Tokei), i.e., Kaifeng (Kaif), the capital of Northern Song.
173
When Eisai, then twenty-eight years old, was about to leave for Song
China.
236
Notes
174
Lizhou (Reish) in Sichuan Province.
175
A year before Eisai, then fty, returned to Japan.
176
Master Zhiyi was said to have had spiritual experiences at Guoqing (Koku-
sei) Temple.
177
I.e., the vajrsana, the place where Siddhrtha attained awakening under
the bodhi tree.
178
During the reign of Emperor Taizong (Tais).
179
The source of this quote and one on the following page is unidentied. The
Sutra of the Original Practice [96] does not include these passages.
180
See also another passage about Upagupta and the nun from the Mah-
prajpramit Treatise [2] quoted in Gate III, pp. 1045.
181
Repa or ripta-lepa, what sticks or adheres.
182
Daosheng (Dsh; d. 434), of the Eastern Jin (Shin) dynasty. After becom-
ing a Buddhist mendicant, Daosheng went to Lushan (Rozan) and lived
deep in the mountains for seven years. He later practiced under the guid-
ance of Kumrajva. From his reading of a Chinese version in six fascicles
of the Nirvana Sutra (Niepanjing; Nehangy; Taish vol. 12, no. 376), trans-
lated in 418 by Faxian (Hokken), Daoxuan believed in the scriptural stand-
point that an icchantika (i.e., one who lacks the aspiration to attain awak-
ening) can indeed attain awakening, though Faxians version of the sutra
did not contain any passage to support this point. Contemporary Buddhist
scholars faulted Daosheng for this lack of scriptural support for his view.
Later a more comprehensive version of the Nirvana Sutra, translated in
422 by Dharmakema (Taish vol. 12, no. 374), included the very passage
that Daosheng had suggested. In the eleventh year of Yuanjia, of Song
of the Southern Dynasties, at Lushan, Daosheng was near the end of giv-
ing a Dharma talk when he suddenly saw the strands of a whisk (fuzi;
hossu) in his hand fall thick and fast to the ground. Daosheng then sat
upright, adopted a stern countenance, leaned on the table, and died. See
the Biographies of Eminent Monks (Gaosengchuan; Ksden) compiled by
Huijiao (Ek; 497554), Taish vol. 50, no. 2059, 366bc367a.
Genshin, in his Essentials of the Single Vehicle [99] (T. 74: 361a), praised
Daosheng by calling him a ninshibosatsu (bodhisattva who endured death),
meaning that Daosheng said he had long endured death before his view
that icchantikas could attain awakening could be demonstrated, but when
scriptural support for this view nally appeared, he passed away.
183
The quoted passage is not found in the Mahprajpramit Treatise [2].
184
The Pure Land practices of chengming (shmy) (calling the name of
Amitbha Buddha) and nianfo (nembutsu), recalling the vow made by
237
Amitbha Buddha while he was a bodhisattva for the actualization of a

Land of Bliss (Sukhvat) for ordinary beings or chanting the Buddhas
name, essentially the same practice as chengming.
185
Namely, Hakozaki Shrine in Hakata, Kyushu.
186
Correction number 31. Eisai mistakes this text, An Approach to the Truth
through the Samdhi Called No Polemics [101] for a sutra ( jing; ky),
when the word famen (hmon) in the title, Wuzhengsanmeifamen (Mus-
zanmaihmon) indicates otherwise.
187
The word evilcorrection number 32.
188
The words And evencorrection number 33.
189
The passage that follows here is not found in the extant text. It seems to
be Eisais interpolation.
190
A year before Eisai wrote the Treatise.
191
The last syllable tacorrection number 34.
192
Fohai Huiyuan (Bukkai Eon) was the successor to Yuanwu Keqin (Engo
Kokugon; 10631135).
193
Fohai died in 1176 not 1174, as indicated here.
194
Fozhao Deguang (Bussh Tokuk; 11211203) was a Dharma heir to
Dahui Zonggao (Daie Sk; 10891163). One of Fozhaos Dharma suc-
cessors was Dainichib Nnin, who is discussed in the Translators Intro-
duction, pp. 48, 4950, 523.
195
Sea of Penglai (Hrai) refers to the Bohai (Bokkai) Sea, which extends
between the two peninsulas of Shandong and Liaodong in the northeast-
ern part of China. An ancient belief held that a fabled abode of immor-
tals called Mount Penglai (Hraisan) existed in the midst of this sea.
196
Here a character is missing.
238
A UNIVERSAL RECOMMENDATION
FOR TRUE ZAZEN
The author of this text, Eihei Dgen, was born in Kyoto in 1200 C.E.
His family was of the noble class: his father, Koga Michichika, was
a minister of the imperial court and his mother was the daughter of
the regent Fujiwara Motofusa. While still a young child, Dgen lost
both parentshis father died when Dgen was just two years old,
and ve years later his mother died. It is not dicult to imagine that
the tragic events of Dgens childhood gave him a powerful experi-
ence of the impermanence of existence and led him to seek true awak-
ening and total peace. Five years after his mothers death, at the
age of twelve, he renounced secular life. The following year, in 1213,
he took the tonsure and received ordination in the bodhisattva pre-
cepts at Mount Hiei.
At Mount Hiei Dgen rst studied the Tendai teachings, and met
Myan Eisai, who had brought the teachings of the Linji (Rinzai) school
of Chan to Japan. He continued his studies under Eisais disciple,
Myzen Rynen, eventually receiving inka, the certicate of conr-
mation of spiritual attainment conferred from Zen master to disciple.
In 1223, Dgen traveled to China, seeking the true Awakened
Way. Two years later, in 1225, he met Tiantong Rujing (11631228)
and entered a course of intensive meditation practice (zazen) under
him. During the summer retreat of that year he realized the com-
plete dropping o of body and mind during zazen and received for-
mal conrmation in the Dharma from Rujing. He returned to Japan
in 1227, with the grave thought of propagating the Dharma and
saving sentient beings. He stayed rst at the Kenninji in Kyoto,
then the capital. In 1233 he founded the Kannondri-in (Avalo-
kitevara Benefactory Hall) at the site of the former Gokurakuji
(Supreme Bliss Temple) in the Kyoto suburb of Uji.
241
In 1243 Dgen left Kyoto and went to live deep in the mountains
of Echizen Province (present-day Fukui Prefecture). He founded the
Daibutsuji (Great Buddha Temple), renaming it Eiheiji (Perpetual
Peace Temple) two years later. Dgen passed away in 1253. His trans-
formational work continues even today through his spiritual legacy
that has been maintained and transmitted by many generations of
Zen practitioners.
Dgen is regarded by Japanese Buddhist historians as the founder
of the Japanese St Zen school. However, the full scope of his con-
tribution to the Buddhist tradition has long been underestimated.
He was a truly great reformer of Japanese Buddhism. By his time
Buddhism in Japan had undergone both evolution and involution.
Scholasticism and ritualism dominated within the traditional Buddhist
institutions. At the same time, several new Buddhist movements had
evolved, such as the Pure Land (Jdo) and Nichiren schools founded
respectively by Hnen (11331212) and Nichiren (12221282), near-
contemporaries of Dgen. New schools struggled for ascendancy and
legitimacy within the existing state-supported Buddhist institutions,
often facing imperial sanction.
Facing this tumultuous situation, Dgen advocated the single
Awakened Way, which went far beyond the narrow sectarian bound-
ary of the St school. He stressed the signicance of practice through
maintaining awakening with the body, and revealed the path of pure
sitting (shikantaza), which requires no other goal or activity. At the
same time Dgen upheld the idea of universal salvation on the basis
that all beings are endowed with Buddha-nature. He thus embraced
both the rigorous path of early Buddhist practice and the compre-
hensive ideals of the Mahayana (Great Vehicle).
Text of A Universal Recommendation

for True Zazen
In 1227, at the midpoint of his career, Dgen returned from China,

having found an answer to his long-standing question: Why does one
need to practice, if, as is taught in the Mahayana tradition, all beings
242
have Buddha-nature and are thus originally enlightenened? Dgen

realized that the path of seeking bodhi (awakening), the path of prac-
tice, was at the same time the method of saving all beings, the bodhi-
sattva path. This work, A Universal Recommendation for True Zazen
(Fukanzazengi), was written in part in response to a request from his
followers. This was Dgens rst turning of the wheel of the Dharma
and also his last will and testament, as he continued to rene the text
until the end of his life.
In this work Dgen oers a unique message of the essence of the
Awakened Way in its utmost aspiration, profound perspective, and
penetrating purity. Here, Dgen recommends to all the most direct
and simplest way to unsurpassed awakening and unconditioned peace.
He reveals the way to living ones life in harmony with the entire
world in the ten directions (the four cardinal directions, the four inter-
mediate directions, and the zenith and nadir, i.e., everywhere), beyond
the bounds of the three times (past, present and future, i.e., all times).
The way demonstrated by Dgen is truly the purest practice of unied
cultivation and verication. Cultivation and verication are neces-
sary to get free of ones karma and must not be deled by delusion
and desire.
The title Fukanzazengi reveals Dgens intent in writing this
work. Fukan (universal recommendation) reects his assurance and
aspiration that all beings shall become Buddhas, i.e., awakened, and
realize the awakened world, based on his conviction that all are
Buddha-nature. Dgen was convinced that zazen (lit., za, seated,
zen, meditation, zen being a transliterated form of the Sanskrit
term dhyna) is the most useful, universal form of practice for this
purpose, having no discriminations, no requirements, and no fabri-
cations. This method puts a stop to acquired habits (karmas). Gi (true
form and norm) expresses the true essence and meaning of zazen,
not just in its limited sense as the practice of seated meditation. In
this respect, it points to the paramount truth or ultimate meaning
(paramrtha), which puts the body, mind, and world in perfect order,
free of discrimination and in total harmony beyond any boundaries.
243
The title itself thus demonstrates the dropping o of body and

mindthe dropping away of all karmas of the three actions of body,
speech, and mind, both new actions and the karmic results of old
actions. It is at once the realization of freedom from body and mind
and freedomthe free useof body and mind in perfect perspective
and full function. Zazen stops all karmas and allows one to see the
existential root of original purity and harmony. Here cultivation itself
becomes verication. Thus, the dignied form (i.e., the awakened
form and norm) itself is Buddha.
Though brief, the text can be seen as having four parts: 1) essence,
2) form, 3) function, and 4) existence.
1. Essence: Pure zazen manifests in a true (original, absolute)
existential form having four hallmarks: penetration, freedom, purity,
and locus. These four correspond respectively to the four key ele-
ments of Dgens spiritual system, as mentioned previously: the sin-
gle Awakened Way, the practice of maintaining awakening with the
body, pure meditation (shikantaza) requiring no other aim or activ-
ity, and the ideal of universal salvation. The body and mind in zazen
are likened to a bowl of water that has been allowed to settle and
become still, without turbulence and turbidity, which then reects
reality without distortion. This is called sitting (calm) and becom-
ing clear. Or it is likened to a top spinning in perfect balance and
full function. Cultivationthe unconditioning and reconditioning of
karmas through zazenis the verication of the true nature of our
existence and our free use of it.
The four hallmarks of zazen are not just ones subjective experi-
ence in sitting but objective reality. True existential form is the lim-
itless interrelation of dependent origination. The law of dependent
origination (prattyasamutpda)all phenomena (dharmas) come
into being through a conuence of causes and conditionsworks uni-
versally, penetrating throughout space and time. Freedom (priya-
dhman, a Sanskrit cognate word meaning beloved domain) con-
sists in familiarizing oneself with this dharma (norm and form) in
knowing and acting. Purity is found in this, in transcending limited
understanding and action. The locus of realization is here and now.
244
2. Form: The concrete method of zazen is putting body, mind, and

world in the best, absolute order, not limited by distorted, discrimi-
nated states. Fathomless (hishiry, no thought-measure) is the
state before conceptual thought and beyond perceptual boundaries
that is, freedom from measures and the free use of them. It is a world
totally penetrated, all in one and one in all, by dependent origina-
tion. It is full functioning, with body, mind, and world in total one-
ness. Each action works with the entire world. This calm, clear, unlim-
ited, and unmoved state is maintained regardless of ones outward
disposition of sitting, standing, walking, or lying down. It is the most
stable, wakeful, and peaceful state in the free, full function of total-
ity. This function is no mere outer appearance of meditation but
the cultivation and verication of the unconditioned peace (nirvana)
and unsurpassed awakening (bodhi) of universal truth beyond bound-
aries and bonds.
Here zazen is not mere meditation practice with relative means
and ends, with signs and symbols, with desires to gain merit and
designs to become a Buddha, or in outward forms and norms. It is
instead pure freedom, the dropping o of all these. It is pure medi-
tation (zen = dhyna) or devoted sitting (shikantaza) which
engages in no mental or physical fabrications, whether of conceptu-
alization or conduct.
3. Function: This is the full function beyond all physical and men-
tal limitations. Sublime functioning at the very source cannot be
understood or attained by supernatural faculties, much less by dis-
criminating or weighing thoughts. If one sits singleheartedly in the
Buddha-seal (zazen), stopping all mental fabrication, one returns
home to the original state of Buddha-nature and actualizes the Awak-
ened Way. As we have been so fortunate as to receive a rare and pre-
cious human life and encounter the Dharma, we should not waste a
single moment but constantly strive in pure zazen and realize limit-
less light and life (insight and action) fully and freely.
All the actions of the Buddhas and ancestors derive from this
state of pure zazen in limitlessness. Many examples of masters who
passed away while sitting or standing, or even at a prescribed time,
245
have been recorded in Zen literature. In the Chinese Chan tradi-

tion, Juzhi always used his nger to respond to questions. There
are yet other examples dating further back, to the roots of Zen in
Indian Buddhism. On nandas response to Kyapas calling him,
Kyapa bade nanda to take down the banner sta, indicating
that his teaching was completed. ryadeva was admitted as Ngr-
junas disciple when he placed a needle onto the surface of water in
a bowl proered by Ngrjuna. Kyapa did not raise his mallet to
admonish Majur for going out to propagate the teachings during
the rainy season (summer) retreat, when monks were forbidden to
leave, on hearing the Buddha ask, Which (of the limitless) Majurs
do you expel? Qingyuans whisk, Zhaozhous st, Teshans stick, and
Linjis shout were all methods employed by these Zen masters to cat-
alyze students attainment of awakening.
4. Existence: Dgen returned home from China emptyhanded,
knowing only that the eyes are horizontal and the nose vertical. He
realized intimately that the realization of Buddha-nature is the very
fact, right here and now, of the dropping o of body and mind in zazen
itself. It is the realization (awakening and actualization) of the lim-
itless Dharma.
This point is underscored in the Bendwa (Lecture on the Whole-
hearted Practice of the Way), where Dgen says:
Though this Dharma is abundantly endowed, it never develops

without cultivation; it can never be attained without verica-
tion.
And this:
As verication is already cultivation, it has no end. As cultiva-

tion is verication, it has no beginning.
And in this passage from the Genjkan (Realization of the Uni-

versal Truth):
When Zen Master Baochi was using his fan, a monk came and
asked, The wind-nature abides constantly everywhere and per-
246
vades everywhere. Why should the master need to use a fan?

The master said, You only know that the wind-nature is
ever-abiding, but you have not yet realized the truth of its all-
pervasiveness.
The monk asked, What is the truth of its all-pervasiveness?
At this the master just used his fan.
The monk bowed.
When we realize the universal truth of universal unity in prin-

ciple and practice as the net of Indra, or the entire world in the ten
directions as a ball of clear crystal, we can appreciate and use all
the treasures of our treasure housethe universeat will.
Note on the Translation
The present translation is based on Ek Hashimotos Fukan-zazen-

gi no Hanashi (Discourse on the Universal Recommendation for True
Zazen) (Tottori, Japan: Daijuji, 1977). This version of the text includes
many new readings and interpretations based on detailed references
to Dgens other works, especially to the earlier version of the text
written in Dgens own hand (Chinese version) published in the rst
year of Tempuku, 1233, as well as the Zazengi (Standard Method of
Zazen) (Japanese version in the Shbgenz; Eye and Treasury of the
True Dharma), the Zazenshin (Zazen Lancet), and the Bendh (Meth-
ods for the Wholehearted Practice of the Way). There are many cor-
rections of popular readings and interpretations based on textual cri-
tique, word analyses, text comparsions, and references, etc. grounded
in Hashimotos lifelong study of the Dharma and zazen practice. Any
translators and serious practitioners should study and practice with
his text.
I referred to the following translations of the text when I rst
prepared this manuscript two decades ago:
Carl Bielefeldt, in Dgens Manuals of Zen Meditation (Berkeley
and Los Angeles: University of California Press, 1988).
Francis Djun Cook, in How to Raise an Ox (Los Angeles: Cen-
247
ter Publications, 1978).

Heinrich Dumoulin, in Monumenta Nipponica, Vol. 14, Nos. 34
(Tokyo: Sophia University, 195859).
Harry Gort and Kshin Kawagishi, A Universal Guide on the
Right Way to Zazen (Tokyo: Seigan-in, 1972).
Reih Masunaga, Introduction to Fukanzazengi (Tokyo: Seishin
Shob, 1956); in The St Approach to Zen (Tokyo: Layman Buddhist
Society Press, 1958), pp. 1015; and in Zen for Daily Living (Tokyo:
Shunjsha, 1964).
Norman Waddell and Masao Abe, Dgens Fukanzazengi and
Shbgenz Zazengi in The Eastern Buddhist, Vol. VI, No. 2 (Octo-
ber 1973), pp. 1216; and The Universal Promotion of the Princi-
ples of Zazen in On Zen Practice, Vol. II, edited by Taizan Maezumi
and Bernard Tetsugen Glassman (Los Angeles: Zen Center of Los
Angeles, 1977), pp. 1316.
Yh Yokoi and Brian Daizen Victoria, in Zen Master Dgen (New
York: Weatherhill, 1976).
A recent Internet search turned up numerous translations and
references in English and other languages. There seem to be many
secondary translations from other translations, not from the origi-
nal Japanese. I have listed several of the English versions here, in
the belief that more is not necessarily better and in the interest of
not spreading misconceptions and misunderstandings. Readers should
closely compare dierent versions so as to determine the most accu-
rate renderings, even if they cannot read the original Japanese text
or critical studies and expositions.
Thomas Cleary, in Shbgenz: Zen Essays by Dgen (Honolulu:
University of Hawaii Press, 1986).
Jiyu Kennett, in Selling Water by the River: A Manual of Zen
Training (New York: Pantheon Books, 1972).
Gudo Nishijima and Chodo Cross, in Master Dgens Shbgenz,
Book I (London: Windbell Publications Ltd., 1998).
Shohaku Okamura, in Shikantaza: An Introduction to Zazen
(Tokyo: Stsh Shumucho, 1985).
248
St Zen Text Project, Universally Recommended Instructions

for Zazen, in St School Scriptures for Daily Services and Practice
(Tokyo: Stsh Shumuchu, 2001).
Kazuaki Tanahashi, in Enlightenment Unfolds: The Essential
Teachings of Zen Master Dgen (Boston: Shambhala Publications,
2000).
Yasuda Joshu Roshi and Anzan Hoshin Roshi, Fukanzazengi:
How Everyone Can Sit, in Progress into the Ordinary (Ottawa,
Canada: Great Matter Publications, 1986).
249
A UNIVERSAL RECOMMENDATION FOR TRUE ZAZEN
by
Eihei Dgen
In exhaustive pursuit, the root of the Way is perfectly penetrating. 1a
Why should you assume cultivation and verication? The supreme

vehicle moves freely. Why should you consume striving and skill?
Much more, its entirety is far beyond the realm of dust. Who would
believe in the measures of sweeping? It never departs from right
where you are. Why should you require the steps of cultivation?
And yet, if there is even the slightest discrepancy, you become
separated as far apart as heaven and earth. If the slightest liking
or disliking arises, the mind is lost in confusion. Even though you
may achieve the insightful power of glimpsing the [Buddhas]
ground, taking pride in your understanding and enjoying enlight-
enment; even though you may generate the aspiration of pressing
on to heaven, attaining the Way, and clarifying the mind; even
though you may roam around the boundary of this realm, reach-
ing the point of putting your head in, still you largely lack the life-
path of liberation.
Moreover, the trace of six years upright sitting by the innately
awakened [kyamuni Buddha] at Jetavana must be observed.
And the fame of nine years facing the wall by the transmitter of
the mind-seal [Bodhidharma] at Shaolin Temple must be heard.
If the ancient sages were like this, why should you, a person of
today, not exert yourself ?
Therefore, you must stop comprehending the conduct of inves-
tigating words and chasing discourses. You must learn to step back-
ward to turn your light around to reect on yourself. Mind and body
will naturally fall away and your original face will manifest itself.
If you wish to attain suchness, devote yourself to suchness at once.
Now, in entering into Zen, a quiet room is suitable. Eat and drink
in moderation. Abandon all relations and put all concerns to rest,
not thinking of good and bad, not entertaining right and wrong.
Still the driving of your heart, mind, and consciousness. Stop the
measuring of memories, ideas, and meditations. No design, even
that of becoming a Buddha, should be harbored. How can it (i.e.,
Zen) be concerned with sitting or lying down?
253
The usual practice is to spread out a thick mat and place a cush-
ion upon it. Then sit in the full or half cross-legged position. In the
full cross-legged position, place your right foot on your left thigh
and your left foot on your right thigh. In the half cross-legged posi-
tion, simply press your right thigh with your left foot. Wear your
robes and sashes loosely but neatly and orderly.
Next, rest your right hand on your left foot, and place your
left palm on your right palm, [both facing upward], with the thumb-
tips supporting each other.
Now, sit upright, leaning neither to left nor right, neither for-
ward nor backward. You must align your ears over your shoulders
and keep your nose in line with your navel. Rest your tongue
against the upper palate, lips and teeth closed. You must always
keep your eyes open. Breathe through your nose subtly and silently.
Maintaining the proper bodily alignment, exhale deeply once
and rock to the left and right. Settle into the solid, steadfast seated
samdhi. Fathom the unfathomed state. How do you fathom the
1b unfathomed state? Fathomless! Such is the essential art of zazen.
What is here called zazen is not learning mere meditation. It
is the Dharma gate of pure peace and bliss. It is the cultivation
and verication of ultimate awakening. Here, the universal truth
is realized, and nets and cages are totally absent.
If you realize this tenet completely, you are like a dragon obtain-
ing water and a tiger reclining on the mountain. You will surely
know that the True Dharma will naturally manifest itself, and
dullness and distraction will drop o.
When you rise from sitting, move slowly and rise calmly and
carefully. Never act hastily or violently.
Observe and appreciate that transcending the ordinary and going

beyond the holy, passing away while sitting and dying while stand-
ing, all depend solely on this power. The transforming ability of a
nger, a sta, a needle, and a mallet, or the verifying utilization
of a whisk, a st, a stick, and a shout at a critical moment cannot
readily be realized by the discrimination of measuring thoughts.
254
How can they be known even by the cultivation and verication

of supernatural faculties?
These are the dignied forms beyond sounds and colors. Are
they not the rules before knowledge and views? Therefore, you
should not be concerned whether you are a person of lofty intel-
lect or lowly foolishness, nor discriminated as being a sharp per-
son or a dull one. If you strive singlemindedly, that itself is the
realization of the Way. Cultivation and verication by nature does
not dele. Going forward then is totally calm and constant.
All the Buddhas, whether in this world or in other quarters, in the

western heaven (India) or the eastern earth (China), equally held
the Buddha-seal and altogether enjoyed the supreme style. They
were fully devoted to this total sitting (shikantaza) and were totally
installed in this unmoved state. Even though there are a thousand
dierences and a million nuances, they engaged devotedly in prac-
ticing zazen and realizing the Way.
Why should you forsake the seat of your own home and stray
into the dusty realms of other countries? If you make a single mis-
step, you will mistakenly pass it by while directly facing it. You
have ultimately obtained the functional essence of a human body.
Never let the light and shadow (i.e., day and night) pass in vain.
You have embraced and engaged in the essential function of the
Buddhas path. Who could enjoy the spark of a intstone aimlessly?
Furthermore, form and substance are like dew on a blade of
grass, and eeting life is as a ash of lightning, instantly emptied
and immediately lost.
May respectable Zen practitioners constantly learn the right
form and never doubt the true dragon.
Urgently strive for the Way that points directly to the right tar-
get, revere the unfabricating and unconditioned person, t into the
awakening (bodhi) of the Buddhas, and rightly inherit the samdhi
of the ancestors. Practice in such a way constantly and you will
never fail to realize suchness. The treasure house will open by
itself, and you will appreciate and use it at will.
255
ADVICE ON THE PRACTICE OF ZAZEN
Keizan Jkin (12681325) was one of the main patriarchs of Japan-

ese St Zen, generally considered second in importance only to Dgen
(12001253), founder of the school. Keizan established the presti-
gious Sjiji in Ishikawa Prefecture, and wrote more than two dozen
works on the St approach to Buddhist theory and practice. For a
comprehensive study of Keizans life and works in light of critical
theory, see Bernard Faure, Visions of Power: Imagining Medieval
Japanese Buddhism, translated by Phyliss Brooks (Princeton, NJ:
Princeton University Press, 1996).
Keizan was born in Echizen Province (present-day Fukui Pre-
fecture), where several decades earlier Dgen had established Eiheiji,
which became the center of the St sect. He studied with Tetts
Gikai, a leading St gure at Eiheiji and Djiji. He also trained under
Ej, Dgens main disciple, and Jakuen, a Chinese monk who was one
of Dgens followers. In addition, he came in contact with Rinzai Zen
scholars and with representatives of the Tendai, Shingon, Pure Land
(Jdo), and Shugend Buddhist schools and movements on Mount
Hiei and in his travels in the mountain provinces.
In absorbing these various inuences and teachingsincluding
esoteric and exoteric teachings, the Pure Land notions of self-power
and other-power, the idea of sudden and gradual enlightenment, zazen
practice and kan study, and traditional and independent practices
and in assimilating popular rituals, Keizan developed a highly inte-
grative and popularizing approach. This eclectic attitude helped trans-
form the St school from a conservative monastic institution to a mass
movement that spread throughout the northern and northeastern
provinces. Keizan was largely responsible for giving St an appeal
based on faith and devotion as well as meditation, and he advocated a
259
close relationship with the common people in funeral and memorial

services, and through social activities and construction projects.
Keizan was chronologically the St schools fourth patriarch (after
Dgen, Ej, and Tetts), but his signicance for the development of
the sect is recognized as being much greater. While Dgen is known
as kso (founder), Keizan is known as taiso (progenitor). Similarly,
Dgen is aectionately referred to as the father of the sect, and
Keizan as its mother. Like Dgen, who became a monk at a young
age, Keizan entered Eiheiji at age thirteen, where he came in con-
tact with Tetts and Ej. At eighteen, he studied with Jakuen at
Hkyji, and later traveled to the center of Tendai and Rinzai Zen
Buddhism on Mount Hiei. Still unfullled in his religious quest, Keizan
returned to train with Tetts at Daijji Temple, which Tetts had
converted from Shingon to Zen. Keizan attained a spontaneous enlight-
enment (kensh) at age twenty-seven upon reecting on the famous
saying of the Chinese patriarch Mazu (Baso), Everyday mind is itself
the Way.
After that, Keizan systematically studied Dgens Shbgenz
(Eye and Treasury of the True Dharma), the foundational text for
St thought and practice, and composed his rst work, the Denkroku
(Record of the Transmission of the Light), a sectarian biography writ-
ten in Japanese of the fty-three patriarchs in the St lineage, from
kyamuni to Ej, which remains one of the main sources for biog-
raphical studies of Dgen. Keizan stayed at numerous temples, includ-
ing Dkokuji. He made the Shingon Ykji temple into a leading cen-
ter of Zen studies, and transformed the Ritsu temple Shgakuji (whose
patriarch Jken he converted to St) into Sjiji, which came to rival
Eiheiji as the main St training site. Keizans invaluable role in
Japanese religious history was commemorated in 1909 when he was
awarded the title Jsai Daishi (Great Teacher) by Emperor Meiji.
In addition to this text, the Zazenyojinki (Advice on the Practice
of Zazen), and the Denkroku, Keizans main works include the Keizan-
shingi (Keizans Monastic Rules), Keizangoroku (Keizans Recorded
Sayings), Zazensangonsetsu (Theory of Zazen for Three Types of Peo-
ple), and Shinjinmeinentei (Reections on the Notion of Faith).
260
Although Keizan is known for a generally eclectic approach to Zen,

Advice on the Practice of Zazen, an instructional guide to zazen prac-
tice for monks and laymen, uncompromisingly insists on the prior-
ity of zazen only (shikantaza). Consistent with the central stand-
point of Dgen, which was based on his training under his Chinese
mentor Tiantong Rujing, Keizan stresses that a clear recognition of
the meaning of impermanence is the key to attaining an enlightened
nondiscriminatory perspective beyond all dualities through rigorous
discipline and complete dedication to zazen. The practice of zazen,
according to St theorists, is the one single method of attainment
that has been followed by all Buddhists since the time of kyamuni.
Keizans text is greatly inuenced by a number of Dgens writ-
ings on zazen, including the Fukanzazengi (A Universal Recommen-
dation for True Zazen), pp. 2338 in this volume, Hkyki (Memoirs
of the Hky Period), Shbgenz zuimonki (Miscellaneous Talks),
Bendh (Methods for the Wholehearted Practice of the Way), and
the Zazengi (Standard Method of Zazen), Zazenshin (Zazen Lancet),
Bendwa (Lecture on the Wholehearted Practice of the Way), and
Sammai zammai (The Samdhi that is the King of Samdhis) fas-
cicles of the Shbgenz. In Advice on the Practice of Zazen, Keizan
pulls together a variety of key philosophical doctrines and practical
recommendations from Dgens thought. The central doctrines include
shinjin datsuraku (the dropping o of body and mind), jijiy zam-
mai (self-fullling samdhi), honsh myshu (the identity of origi-
nal realization and marvelous practice), and hishiry (non-thinking
beyond thinking and not-thinking). There are numerous specic rec-
ommendations for zazen practice, such as: regulations for posture
and breathing exercises; requirements for the meditation cushion
and place of practice; descriptions of the full- and half-lotus positions;
techniques for focusing attention to eliminate mental distractions;
methods for swaying on the meditation cushion and walking medi-
tation; and recommendations for eating and personal associations.
An interesting contribution by Keizan is the clarication of the
relation between zazen and the Buddhist ideals of teaching, practice,
and realization as well as the goals of meditation, concentration, and
261
wisdom in light of Dgens notions of the unity of being-time and the

identity of practice-in-realization. Each of the three ideals and goals
is based on zazen and thus inseparably connected to one another. None
is an end in itself but all are varying perspectives of the dynamically
integrated temporal unfolding of sustained zazen practice.
262
ADVICE ON THE PRACTICE OF ZAZEN
by
Keizan Jkin, Monk of Tkokuji

Zazen (seated meditation) allows people to directly enlighten the 412a24
primordial mind and to abide peacefully in their original state.

This is known as realizing ones original face, or manifesting the
true nature of the primordial mind. Zazen is the dropping o of
body and mind and remaining detached, whether seated or lying
down. It is not concerned with good or evil, and transcends the dis-
tinctions of worldly and sacred delusion and enlightenment, sen-
tient beings and Buddhas. It relinquishes the ten thousand things,
renounces all conditions, casts aside everything, and does not rely
on the six senses.
What is this that is nameless and cannot be identied with
either body or mind? If you try to conceive of it, it is beyond thought; 412b
if you try to express it, words are exhausted. It appears both fool-
ish and saintly. It is as high as the mountain and as deep as the
ocean, yet discloses neither its full height nor depth. It is illumi-
natively unbound by conditions, displaying a radiance that can-
not be discerned by the naked eye. It penetrates beyond thought
and has a clarity above the entanglements of speech. It transcends
both heaven and earth and is realized only by the entire person.
It is like an immeasurably perfected person who has experi-
enced the greath death (parinirva) and has unobstructed vision
and unhindered action. What dust deles it, and what obstacle can
block it? Clear water originally has neither front nor back, and
empty space is not bound by inside or outside. Zazen has a pris-
tine clarity that is self-illuminating prior to distinctions of form
and emptiness, subject and object. It is eternal but has never been
named. The Third Patriarch (Sengcan) [provisionally] referred to
it as mind, and Ngrjuna [provisionally] referred to it as body.
It manifests the form of Buddha-nature and actualizes the body
of all Buddhas. Like the full moon, it is without absence or excess.
This mind itself is nothing other than Buddha. Self-illumination
shines from the past through the present, realizing the transfor-
mation of Ngrjuna [who manifested himself as the moon, sym-
bolizing Buddha-nature] and attaining the samdhi of all Buddhas.
265
Mind originally is undierentiated, and the body manifests

various forms. Mind-only and body-only cannot be explained in
terms of sameness or dierence. Mind transforms itself and becomes
body, and the manifest body has dierent forms. When one wave
is generated, ten thousand waves appear; when mental discrimi-
nation arises, ten thousand dharmas appear. That is, the four ele-
ments and ve skandhas interdependently originate, and the four
limbs and ve senses become manifest. Furthermore, the thirty-
six parts [of the body] and the twelve conditions ceaselessly con-
tinue to appear. In explaining the interdependence of phenomena,
the mind can be compared to ocean water and the body to waves.
There are no waves without water, and no water without waves.
Water and waves are inseparable, motion and stillness are indis-
tinguishable. Therefore it is said, The true man [who compre-
hends] life and death, coming and going, realizes the imperishable
body of the four elements and the ve skandhas.
Now, [practicing] zazen is directly entering into the ocean of
Buddha-nature and manifesting the body of all Buddhas. The fun-
damental purity of the radiant mind is disclosed, and the original
brightness shines forth without limit. There is no increase or
decrease in the waters of the ocean, and the waves are never dis-
tracted in their course. Therefore, all Buddhas appear in the world
for the singleminded function of causing sentient beings to real-
ize Buddha[hood] and to attain and manifest enlightenment. Their
incomparably tranquil and wondrous technique is known as zazen.
It is also known as the self-fullling samdhi, or the king of all
samdhis.
If you abide tranquilly in samdhi, it directly enlightens the
primordial mind and is the true gate to the attainment of the way
of Buddhas. If you wish to enlighten the primordial mind, renounce
discriminative knowledge and interpretation, cast away [the dis-
tinctions between] worldly and Buddhist principles, and remove
412c all attachments. If you manifest the One True Mind, the clouds of
delusion will be dispersed and the mind will be as clear as the new
moon. The Buddha said, Listening and thinking are standing
266
outside the gate, zazen is sitting calmly in ones own home. How
true! For listening and thinking perpetuate [one-sided] views, leav-
ing the primordial mind in turmoil, just like being outside the gate.
But zazen creates an all-pervasive restfulness, just like sitting
calmly at home.
The attachments of the ve desires all arise from ignorance,
ignorance is due to a lack of clarity about the self, and zazen illu-
minates the self. For example, although the ve desires may be
removed, if ignorance is not yet removed that is not yet [the attain-
ment] of a Buddha or patriarch. If you want to remove ignorance,
the diligent practice of zazen is the key. An ancient said, If dis-
traction is removed tranquility arises, and if tranquility arises wis-
dom is attained, and if wisdom is attained the truth is clearly seen.
If you want to remove distractions, you must be free from thoughts
of [the distinction of ] good and evil, and renounce all involvement
in karmic relations. The most important concern is that the mind
be free from thinking and the body free from acting. When dis-
tracting relations are ended mental disturbances are subdued, and
when mental disturbances are subdued the unchanging body is
manifest. You continuously realize its clarity as neither extinction
nor commotion.
Therefore, you must not be involved in arts and crafts or heal-
ing and divination. Furthermore, song, dance, and music, debate
and rhetoric, as well as the pursuit of fame and fortune must be
completely avoided. Although eulogy and lyrical poetry can in
themselves contribute to calming the mind, you must not indulge
in writing them. The renunciation of literature and calligraphy is
a priority for seekers of the Way, and is the most eective means
of regulating the mind.
Do not wear clothing that is either elegant or tattered. Fine
clothes give rise to greed as well as the fear of being robbed, and
this becomes an obstacle to the pursuit of the Way. To refuse clothes
if oered as alms has always been a praiseworthy practice since
ancient times. Even if you already own such clothes, do not indulge
in wearing them. If thieves come to steal the clothes, do not bother
267
to chase after them or regret the loss. You should wear old clothes
that have been washed and mended till completely clean. If you
do not clean [and mend] the clothes you will get cold and sick, and
that is also an obstacle to the pursuit of the Way. Although we
should not be overly concerned with physical conditions, the lack
of food, clothing, and shelter is known as the three insuciencies,
all of which are obstructive conditions.
Do not eat food that is either raw or tough, stale or spoiled, for
intestinal rumbling is a discomfort for the body and mind and an
obstacle to zazen. Do not indulge in eating ne food. That is not
only an obstruction for the body and mind but indicates that you
have not overcome greed. Eat enough food to maintain your vital-
ity but do not relish it. If you try to sit in meditation after you have
eaten until you are full, it can cause illness. Do not attempt med-
413a itation immediately after either a large or small meal; you must
wait awhile to be ready to sit. Generally, mendicants and monks
should eat sparingly. That means that they should limit their por-
tions, for example, eating two parts of three and leaving the rest.
The usual medicinal foods, such as sesame and yams, should be
eaten. That is an eective means of regulating the body.
When sitting in meditation, you must not lean against a wall,
support, or screen to prop yourself up. Do not sit in a place sus-
ceptible to wind and storm, or in a high and exposed spot, for that
can lead to illness. When sitting in meditation, your body may feel
hot or cold, tight or slack, sti or loose, heavy or light, or you may
feel abruptly awakened, all because the breath is not regulated
and must be controlled. The method for regulating the breath is
to keep your mouth open for a while, holding deep breaths and
short breaths alternately until your breathing is gradually regu-
lated and controlled for a period of time. When awareness comes,
it means that breathing is spontaneously regulated. After this, let
the breath pass naturally through the nose.
The mind may feel depressed or ighty, foggy or clear. Or,
sometimes it may see outside the room or inside your body. Or, it
may visualize the bodies of Buddhas or the forms of bodhisattvas,
268
or it may formulate theories, or evaluate the sutra or stra lit-

erature. Such types of miraculous and unusual behavior result
from a lack of regulating ones consciousness and breathing. When
attachments such as this arise, focus attention on your lap. When
the mind lapses into bewilderment, focus attention on the middle
of your forehead (three inches above the center of the eyebrows).
When the mind is distracted, focus attention on the tip of your
nose or your lower abdomen (one and a half inches below the navel).
As you remain seated, focus attention on the left palm. When sit-
ting for a long time, although you will not necessarily reach a state
of tranquility, your mind will on its own be freed from distraction.
Although the traditional precepts are instructions for illumi-
nating the mind, you must not read, write, or listen to them too
much, for that will cause mental disturbances. Generally, weari-
ness of the body and mind is the cause of illness. Do not practice
zazen in a place where there may be danger from re, ood, storms,
or robbers, or near the seashore, a liquor store, or brothel; or where
you may meet a widow, virgin, or geisha. Do not visit the homes
of kings, important ocials, or powerful people, or associate with
people who indulge in their desires or who gossip. Although attend-
ing a large congregation of monks or engaging in full-scale con-
struction projects may be of great importance, you must avoid such
practices in order to concentrate on zazen. Do not be attached to
explanations and [intellectual activity], for a distracted mind and
confused thinking will arise from them. Do not take pleasure [in
attracting] crowds or seek out disciples. Do not be distracted by
various sorts of practices or learning. Do not practice zazen where
it is extremely light or dark, cold or hot, or in the vicinity of rowdy
men and indecent women.
You must spend time in a monastery, among wise and com-
passionate people. Or, you must travel deep into the mountains 413b
and valleys, practicing concentration next to owing streams amid

the mountains or clearing the mind by sitting in meditation in a
valley. You must carefully observe impermanence and never for-
get its signicance, for this inspires the mind in the pursuit of the
269
Way. You must lay out a thick meditation cushion so as to be com-

fortable during zazen. The zazen area must be perfectly clean, and
if you always burn incense and oer owers, the good spirits who
guard the Dharma, as well as Buddhas and bodhisattvas, will cast
a protective aura around it. If you install an image of a Buddha,
bodhisattva, or arhat there, no mischievous demons will be able
to harm you. Always abide in great compassion and pity, and ded-
icate the immeasurable merit of zazen to all sentient beings. Do
not develop pride, conceit, or self-righteousness, for these are the
ways of non-Buddhists and ordinary people. Be concerned only
with eorts to end attachment and realize enlightenment. The sin-
gleminded concentration of zazen is the most eective means of
practicing Zen. You must always wash your eyes and feet, and act
with dignity and compassion to keep body and mind tranquil. You
must renounce both worldly attachments and any clinging to the
pursuit of the Way.
Although you must not be stingy with the Dharma, do not oer
explanations of it to anyone unless you are asked about it. Then,
wait until the inquirer has asked three times and respond only if
the fourth request is sincere. Of ten things you may wish to say,
hold back nine. The method of followers of the Way can be likened
to a winter fan waved around the mouth, or to a bell hanging in
the air which does not wonder about the breeze blowing from all
directions. Do not rely upon anyone in pursuing the Dharma, and
do not overestimate yourself because of the Waythis is the most
important consideration. Although zazen is not just a matter of
teaching, practice, or realization, it encompasses all three ideals.
That is, to evaluate realization only in terms of attaining enlight-
enment is not the essence of zazen; to evaluate practice only as fol-
lowing the true path is not the essence of zazen; and to evaluate
teaching only as cutting o evil and practicing good is not the
essence of zazen.
Although the establishment of teaching lies within Zen, it is not
ordinary teaching. Rather, the Way of simple transmission through
direct pointing is an expression demonstrated by the entire body.
270
It is speaking without phrases. At the point where thought and

reason are exhausted, a single word conveys the totality of the
world, and yet not a single hair is raisedisnt this the true teach-
ing of the Buddhas and patriarchs? Although practice is realized
[in Zen], it is the practice of non-action. The body functions spon-
taneously, the mouth does not chant esoteric doctrine, the mind
is not preoccupied with thoughts, the six senses are naturally clear
and unaected by anything. This is not the sixteenfold practice of
the Buddhas disciples, the twelvefold practice of dependent orig-
ination, or the myriad practices of the six stages of the bodhisattva.
Because it is not doing any [particular] thing, it is known as act-
ing as a Buddha. Only abiding tranquilly in the self-fullling
samdhi of all Buddhas, or resonating in the four peaceful reposes
of the bodhisattvais this not the profound and marvelous prac-
tice of the Buddhas and patriarchs? Although realization is real-
ized [in Zen], it is the realization of non-realization, the king of all
samdhis, the samdhi that realizes the unborn, comprehensive,
and spontaneous wisdom, the gate to disclosing the Tathgatas
wisdom and the path of great tranquility and harmony. It tran-
scends the distinction between sacred and mundane, goes beyond
delusion and enlightenmentis this not the realization of origi-
nal enlightenment?
Although zazen is not restricted to discipline (la), concen-
tration (samdhi), or wisdom (praj), it encompasses all three
goals. That is, although discipline is to prevent or stop evil, in zazen
we observe the principle of complete nonduality, renounce the ten
thousand things, put an end to all entanglements, abandon the
distinction between Buddhist and worldly principles, forget attach-
ments to the Way as well as to the world, and acknowledge nei- 413c
ther armation nor denial, neither good nor evilso what is there
to prevent or stop? That is the formless discipline of the primor-
dial mind. Concentration is undivided contemplation. Zazen is the
dropping o of body and mind, renouncing [the distinction between]
delusion and enlightenment. It is neither motionless nor active,
neither creative nor quiescent, and resembles both fool and saint,
271
mountain and ocean. No trace of movement or stillness originates

from it. Concentration functions without form. Because it is form-
less, it is known as great concentration. Wisdom is discriminative
awareness. In zazen, subject and object disappear on their own and
mental discriminations are forever forgotten. The eye of wisdom
pervades the body. Although it makes no discriminations, it clearly
sees Buddha-nature. Originally without delusion, zazen cuts o
conceptualization and remains unbound and clear. Wisdom is form-
less; because it is formless, it is known as great wisdom.
The teaching of all Buddhas, as expressed in their own life-
times, is nothing other than what is included in discipline (la),
concentration (samdhi), or wisdom (praj). Now, in zazen, there
is no discipline that is not cultivated, no concentration that is not
observed, no wisdom that is not realized. Overcoming suering,
attaining the Way, turning the wheel [of the Dharma], and the
attainment of enlightenment all depend on its power. Supernatu-
ral powers and illuminating the Dharma are fully rooted in zazen.
Studying Zen is also based on zazen.
If you want to practice zazen, you must rst be in a quiet place
and lay out a rm cushion. Do not let in either wind, smoke, rain,
or dew. Keep a clean place to sit with plenty of room for your knees.
Although ancient monks were reported to have sat on a diamond
seat or on a huge rock, there were none who did not use a cush-
ion. The place for sitting should not be too bright in the daytime
or too dark at night, and must be kept warm in the winter and cool
in the summer. That is the method [for zazen].
Renounce discriminative consciousness and terminate con-
ceptualization. Do not try to gauge the activities of a Buddha or
to judge good and evil. Make the most of your time as if your own
life was at stake. The Tathgata practiced zazen in an upright
position, Bodhidharma sat with singleminded attention and no
other concerns, Sekis resembled a withered tree, and [Tiantong]
Rujing was critical of those who sleep while doing zazen. Rujing
counseled: Attainment is reached through zazen only, not by burn-
ing incense, worship, repetition of the nembutsu, repentance, or
272
reading or reciting sutras. Whenever you practice zazen, you must

wear the kesa (kaya) robe (except during the night and upon
arising from sleep, as per the schedule). Do not neglect to do this.
The cushion (twelve inches across, thirty-six inches in diameter)
should not support the entire leg. It should extend from the mid-
dle of the leg to the base of the spine. That is the zazen method of
the Buddhas and patriarchs.
You may sit in either the full-lotus or half-lotus position. The 414a
method for the full-lotus is to put the right foot on the left thigh
and the left foot on the right thigh. Loosen your robe and let it hang
neatly around you. Then, put your right hand on your left foot and
your left hand on your right foot, keeping the thumbs together,
close to the body at the navel. Sit perfectly upright without lean-
ing left or right, forward or backward. The ears and shoulders, nose
and navel must be perfectly aligned. The tongue should rest on the
roof of the mouth and the breath pass through the nose. The mouth
is closed but the eyes are left open. Having regulated the body so
that it is neither sti nor limp, breathe deeply through the mouth
one time. Then, while sitting in concentration, sway your body [to
the left and right] seven or eight times, going from a greater to
smaller [range of motion]. Sit upright with lofty dedication.
So, how does one think of that which is beyond thinking? By
non-thinkingthat is the fundamental method of zazen. You must
directly break through all attachments and realize enlightenment.
If you want to rise from concentration [practice], put your hands
on your knees and sway the body seven or eight times, going from
a smaller to greater [range of motion]. Breathe through the mouth,
put your hands on the ground, and simply raise yourself from your
seat. Walk deliberately to the left or the right. If drowsiness threat-
ens while sitting, always sway the body or open your eyes wide.
Also, focus attention on the top of the head, the hairline, or the
forehead. If you still do not feel awake, wipe your eyes or rub your
body. If that still does not awaken you, get up from your seat and
walk around in the correct manner. After walking about a hun-
dred steps, your drowsiness should surely be overcome. The method
273
[of walking meditation] is to take a half step with each breath.

Walk as if you are not walkingcalm and undistracted.
If you are still not awake after walking around in this way,
rinse your eyes or cool o your head, or recite the preface to the
bodhisattva vow. Or do any combination of these things so that
you do not fall asleep.
You must consider the Great Matter of life and death and the
swift changes of impermanence and ask yourself, How can I sleep
when the insight of the eye of the Dharma is not yet illuminated?
If drowsiness continues to threaten to overtake you, you must
recite, Because my karmic tendencies are so deeply rooted, I am
now lost in the veil of fatiguewhen will I awaken from my igno-
rance? I beg for the great compassion of the Buddhas and patri-
archs to remove my suering.
If your mind is distracted, focus attention on the tip of your
nose or your lower abdomen and count the breaths coming in and
out. If the distractions continue, then reect on an instruction kan
for awakening, such as What is it that thus comes?, Does a dog
have Buddha-nature?, Unmons Mount Sumeru kan, and
Dshs cypress tree in the garden kan. Artless dialogues such
as these are suitable. If the distractions still persist, then medi-
414b tate by concentrating directly on stopping your breath or keeping
your eyes shut. Or focus on the state prior to conception, before a
single thought has been produced.
If you follow Buddhist practice, the twofold emptiness [of self
and dharmas] spontaneously arises and mental attachments are
necessarily dispersed. After emerging from concentration, to real-
ize the majestic activities [of walking, standing, sitting, and lying
down] without thought is the spontaneous manifestation of Zen
enlightenment. When you actualize the undierentiated dieren-
tiation of practice-in-realization, Zen enlightenment is sponta-
neously manifest. The primordial state before anything appeared,
the condition prior to the formation of heaven and earththe ulti-
mate concern of the Buddhas and patriarchs is nothing other than
this one thing.
274
Be still and calm, indierent and free of passion, letting ten

thousand years pass in an instant, like cool ashes or a withered
tree, like incense burning without smoke in an ancient temple, or
a piece of white silk. May this be realized!
275
Glossary
Amitbha (Immeasurable Light): A transcendental Buddha associated with

great compassion, who resides over a blissful realm, or Pure Land, into
which believers in his salvic power will be reborn. See also Pure Land.
nanda (Joy): The name of kyamunis cousin, close disciple, and per-
sonal attendant who was renowned for his ability to recite all of the
Buddhas sermons from memory.
anuttar samyaksabodhi: Unsurpassed, ultimate awakening or bodhi. See

also bodhi.
arhat (worthy one): A saint who has completely eradicated the passions
and attained liberation from the cycle of birth and death (samsara); the
highest stage of spiritual achievement in the Hinayana. See also Hina-
yana; samsara.
Avalokitevara: A great bodhisattva who represents great compassion.
awakening. See bodhi.
birth and death. See samsara.
bodhi: Enlightenment; a state in which one is awakened to the inherent enlight-

ened nature, or Buddha-nature, of all reality. See also Buddha-nature.
bodhicitta (enlightenment mind): The aspiration to achieve enlightenment.
Bodhidharma (470543?): An Indian monk who came to China and became

the First Patriarch of the Chan/Zen school. He is said to have spent nine
years facing a wall in zazen at Shaolin Temple. See also Chan school;
zazen.
bodhisattva (enlightenment being): One who has given rise to the profound
aspiration (bodhicitta) to achieve enlightenment in order to help liber-
ate all sentient beings from samsara; the spiritual ideal of the Maha-
yana. Bodhisattvas enter a course of practice of the six perfections and
attain various stages on the way to Buddhahood. See also Mahayana;
samsara; six perfections.
277
Glossary
Buddhahood: The state of being or becoming a Buddha; the goal of the bodhi-
sattva path.
Buddha-nature: The basic enlightened nature of sentient beings, which is

chronically obscured by their ignorance and attachment to dualistic
views. According to the Chan/Zen school, enlightenment is nothing other
than the complete unfolding of ones inherent Buddha-nature. See also
Chan school; enlightenment.
calming and contemplation: The two meditative practices of matha, which

entails calming the mind, stilling discursive thoughts, in order to pre-
pare a stable base for the practice of vipayana, meditative insight into
the nature of reality. Also called cessation and contemplation.
Chan school: A major school of East Asian Buddhism that developed in China
in the sixth and seventh centuries, and was subsequently transmitted
to Japan where it is known as the Zen school; so-called because of its
emphasis on the practice of meditation (Skt.: dhyna; Ch.: chan; Jp.:
zen). The Chan/Zen school evolved new approaches to religious practice
based on a lineal succession of Buddhas and patriarchs, in a special
transmission outside the scripturesdirect transmission from master
to disciple of the teaching and realization which does not rely on intel-
lectual analysis or scriptural authority. The tradition traces its roots to
an event related in the sutras, in which kyamuni Buddha, while teach-
ing an assembly of followers, wordlessly raised a ower, upon which his
disciple Mhakyapa smiled, indicating his realization of the Buddhas
intent and teaching, without any verbal exchange. The Chan/Zen school
emphasizes intensive meditation practice as the best means to a direct
experience of enlightenment (bodhi) and realization of ones own Buddha-
nature, which brings about the immediate transcendence of all dualis-
tic conceptualization and a profound apprehension of ultimate reality.
In the development of Chan Buddhism in China two approaches to the
attainment of enlightenment came to be postulatedgradual, as the
result of long practice, which was the approach adopted by the North-
ern school; and a sudden, spontaneous, direct experience of ones Buddha-
nature, which was emphasized in the Southern school. See also bodhi;
dhyna; Buddha-nature; Mhakyapa; patriarchs; Rinzai sect; kya-
muni; St sect; ultimate reality.
cultivation and verication: The oneness of practice or sitting meditation

(zazen), which represents the aspect of cultivation, and realization, which
represents the aspect of verication. These are considered two insepa-
rable aspects of the Zen religious experience according to St sect mas-
ters Dgen and Keizan. See also St sect; zazen.
278
Glossary
dependent origination (prattyasamutpda): A basic Buddhist doctrine that

all phenomena come into being only in dependence on causes and con-
ditions and exist only as long as those causes and conditions prevail.
Also called the law of causality.
Dharma body (dharmakya): One of the three bodies, or manifestations of a

Buddha, as ultimate reality or suchness. See also three bodies.
dharmadhtu: The Dharma realm, the sphere of ultimate reality or such-

ness. See also suchness; ultimate reality.
dharma: A phenomenon, thing, or element; the elements that make up the

perceived phenomenal world.
dhyna (Ch.: chan; Jp.: zen): Meditation, a state of meditative concentration

and absorption. The primary practice of the Chan/Zen school. See also
Chan school.
Dpakara: The name of a past Buddha.
eighteen realms: The six senses, their respective six objects, and the associ-
ated six consciousnesses. See also six consciousnesses; six sense objects;
six senses.
emptiness (nyat): A central and fundamental Buddhist teaching that all

phenomena arise only in dependence on causes and conditions (depen-
dent origination) and thus are empty of self-existence or inherent
nature; nothing, therefore, has real, independent, permanent exis-
tence. See also dependent origination.
enlightenment: A state in which one is awakened to the true nature of all

reality; a direct experience of ultimate truth or ultimate reality. Also
called bodhi, awakening. See also bodhi.
esoteric: A body of Mahayana Buddhist teachings that belong to the Esoteric

Buddhist tradition, known in Japan as the Shingon or Mantra schools.
Esoteric Buddhism is characterized by an emphasis on ritual practices,
mantras, and secret teachings that are passed directly from master to
disciple in a progression of spiritual stages. See also mantra.
ve ve hundred-year periods: Five periods that are predicted to occur after

kyamunis lifetime, which represent a gradual decline of the Buddhist
teachings and practice. In the rst period, attainment of enlightenment
is possible; in the second, followers steadfastly practice meditation; in
the third, followers eagerly listen to the Buddhas teaching; in the fourth,
they engage in building stupas and temples; and in the fth, followers
279
Glossary
engage in doctrinal disputes. These correspond to the three ages of the

Buddhist teachings: the age of the Right Dharma, the age of the Sem-
blance Dharma, and the nal age of the Decadent Dharma, also known
as the latter-day world (mapp). See also latter-day world.
ve grave transgressions: 1) patricide, 2) matricide, 3) killing an arhat, 4)

maliciously causing a Buddha to bleed, and 5) causing disharmony in
the Buddhist order (sangha).
ve skandhas: The ve constituent elements or aggregates that make up

what is experienced as ones personality or self: form (rpa), feeling
(vedna), perception (samj), formations (samskra), and conscious-
ness (vijna).
four grave oenses: The four most serious oenses for Buddhist monks and
nuns, which result in their expulsion from the sangha1) killing, 2)
stealing, 3) sexual activity, and 4) lying.
Four Noble Truths: The fundamental Buddhist teaching1) the truth of

suering; 2) the truth of the cause of suering; 3) the truth of the ces-
sation of suering; and 4) the truth of the eightfold path that leads to
the cessation of suering, i.e., right view, right thought, right speech,
right action, right livelihood, right eort, right mindfulness, and right
meditation.
Great Vehicle. See Mahayana.
Hinayana (Small Vehicle): A term used by Mahayana Buddhists to describe

the teachings of early Buddhism, which had as its spiritual ideal the
arhat. The two paths of Hinayana practice, that of rvakas and pratyeka-
buddhas, are known collectively as the two vehicles. See also arhat;
pratyekabuddha; rvaka; Mahayana.
icchantika: One who has no stock of good roots and thus no possibility of
attaining Buddhahood.
kalpa: An eon, an enormously long period of time.
karma: Lit., action, any act of body, speech, or mind, which leads to rebirth
in samsara according to whether it is morally good, evil, or neutral. See
also samsara.
kan (Ch.: gongan): A conundrum or paradoxical phrase, story, or episode

from the life of an ancient master used as an object of meditation, which
cannot be grasped or solved by reason, thus forcing the practitioner to
break through to another level of comprehension. Though not exclusive
280
Glossary
to it, kan practice is especially emphasized in the Rinzai (Ch.: Linji)

sect of Chan/Zen. See also Rinzai sect.
latter-day world (mapp): The nal period of the Dharma, the age of the
Decadent Dharma, in which authentic Buddhist teachings and practice
are no longer available. See also ve ve hundred-year periods.
Mahkyapa: The disciple whom the Buddha designated as his successor,

according to the Chan/Zen school. Also called Kyapa. See also Chan
school.
Mahsthmaprpta (Possessed of Great Power): A great bodhisattva who

represents the wisdom of Amitbha. See also Amitbha.
Mahayana (Great Vehicle): A form of Buddhism that developed in India

around 100 B.C.E. and which exalts as its religious ideal the bodhisattva,
great beings who aspire to enlightenment on behalf of all sentient beings.
See also bodhisattva.
Maitreya: The future Buddha, currently still a bodhisattva.
Majur: A great bodhisattva who exemplies transcendent wisdom.
mantra: A mystic or incantatory phrase or formula used in the rituals of Eso-

teric Buddhism. See also esoteric.
Mra: In Buddhist texts, the personication of death or evil; a symbol of the

afictions that hinder progress on the path to Buddhahood.
meditation. See dhyna; samdhi.
nga: A type of supernatural being in the form of a dragon or serpent.
nirvana: Liberation from samsara, a state in which all passions are extin-
guished and the highest wisdom attained; bodhi, enlightenment. See
also bodhi; samsara.
One Vehicle: The Buddha vehicle, the Mahayana teaching that leads to com-
plete enlightenment and attainment of Buddhahood, contrasted with
the teachings of the two Hinayana vehicles. The One Vehicle includes
and transcends all three vehicles of the rvaka, pratyekabuddha, and
bodhisattva paths. See also three vehicles; two vehicles.
patriarchs: The lineage of masters in the Chan/Zen school, beginning with

the First Patriarch, Bodhidharma, an Indian monk who, according to
tradition, established the Chan teaching in China in the fth century.
See also Bodhidharma; Chan school.
281
Glossary
praj: Nondiscriminating or transcendental wisdom, the understanding of

the emptiness of all phenomena in their actual realities. One of the six
perfections (pramits) of a bodhisattva. See also bodhisattva; empti-
ness; six perfections.
pratyekabuddha (solitary enlightened one): One who has attained enlight-

enment through direct observation and understanding of the principle
of dependent origination without the guidance of a teacher, and who
does not teach others. One of the two Hinayana vehicles. See also depend-
ent origination; Hinayana; two vehicles.
precepts: Vows concerning moral conduct (la) taken by lay Buddhists and
monastics. The ve basic precepts are: 1) not to kill, 2) not to steal, 3)
not to commit adultery, 4) not to lie, and 5) not to take intoxicants. In
addition, there are two hundred fty monastic rules for monks and three
hundred forty-eight for nuns. See also la.
Pure Land: A blissful, transcendent Buddha land or realm presided over by

Amitbha Buddha, in which believers in his salvic power will be reborn.
Also the name of a major East Asian Buddhist school which emphasizes
the practice of worshiping Amitbha. See also Amitbha.
Rinzai sect (Ch.: Linji): Along with the St sect, one of the two main branches
of Chan/Zen. Originating with the ninth-century Chinese master Linji,
it was brought to Japan at the end of the twelfth century by Eisai and
emphasizes the study and practice of kans. See also kan; St sect.
kyamuni: The historical Buddha who lived in India in the fth century
B.C.E., and whose life and teachings form the basis of Buddhism.
samdhi: A meditative state of concentration, focusing the mind on one point;

also a transcendent mental state attained by the repeated practice of
meditative concentration.
Samantabhadra (Universally Gracious): A great bodhisattva who repre-

sents the ultimate principle, meditation, and the practice of all Buddhas.
The embodiment of adherence to vows of great compassion.
samsara: The cycle of birth and death; transmigration or rebirth in the six
realms of existence to which sentient beings are subject as a result of
their actions (karma); the world of suering, contrasted with the bliss
of nirvana. See also karma; nirvana; six modes of existence.
sangha: The community of Buddhist monastics.
riputra: One of the original disciples of the Buddha, called foremost of

the wise.
282
Glossary
shikantaza: Just sitting or pure sitting, a form of practice of zazen involv-

ing resting in a state of alert attention free of discursive thoughts, directed
on no object, and attached to no particular content; the meditative prac-
tice emphasized in the St school of Zen. See also St school; zazen.
la: Moral conduct or the practice of the precepts; one of the six perfections.
See also precepts; six perfections.
la, samdhi, and praj: The three practices of morality, meditation, and
wisdom, which are also three of the six perfections. Also called disci-
pline, concentration, and wisdom; morality, concentration, and wisdom.
See also six perfections.
six consciousnesses: 1) Eye consciousness, 2) ear consciousness, 3) nose con-

sciousness, 4) tongue consciousness, 5) body consciousness, and 6) the
mental sense or intellect, which result from contact between the six
senses and their respective objects. See also six sense objects; six senses.
six modes of existence: The six realms of samsaric existence into which sen-
tient beings are reborn in accordance with their karma: the three higher
realms of gods (devas), asuras (demigods), and human beings; and the
three lower realms of animals, hungry ghosts (pretas), and hell, which
are also known as the three evil paths. See also karma; samsara.
six perfections (pramits): Six practices, or qualities, perfected by bodhisattvas

on the path to Buddhahood1) generosity (dna), 2) morality (la), 3)
patience (knti), 4) energy (vrya), 5) meditation (dhyna), and 6) wis-
dom (praj). See also dhyna; bodhisattva; Buddhahood; praj; la.
six sense objects: The objects of perception associated with each of the six
senses1) form, 2) sound, 3) smell, 4) taste, 5) tactile objects, and 6)
mental objects. See also six senses.
six senses: The six sense faculties of the 1) eyes, 2) ears, 3) nose, 4) tongue,
5) body, and 6) mind. Also called sense perceptions; sensory capabilities.
See also six consciousnesses; six sense objects.
Small Vehicle. See Hinayana.
St sect (Ch.: Caodong): One of the two main branches of Chan/Zen

Buddhism, along with the Rinzai (Ch.: Linji) sect; founded in China dur-
ing the Tang dynasty and brought to Japan in the early thirteenth cen-
tury by Eihei Dgen. The St school emphasizes the practice of shikan-
taza. See also Rinzai sect; shikantaza.
rvaka (auditor): Originally, a disciple of the Buddha, one of those who
283
Glossary
heard him expound the teachings directly; later, the term came to refer
to one of the two kinds of Hinayana followers, along with pratyeka-
buddhas, to distinguish them from followers of the Mahayana. See also
Hinayana; Mahayana; pratyekabuddha; two vehicles.
suchness: Ultimate reality, the state of things as they really are, i.e., depend-
ently arisen and empty of inherent, independent, permanent existence.
Insight into the suchness of all phenomena is praj, transcendental
wisdom. See also dependent origination; emptiness; praj; ultimate
reality.
Tathgata: An epithet for a Buddha, meaning one who has gone to (gata)
and come from (gata) suchness (tath), i.e., the embodiment of the truth
of suchness. See also suchness.
tathgatagarbha: Lit., the womb (garbha) of the Tathgata, the inherent

capacity for Buddhahood within all sentient beings. See also Buddha-
hood; Tathgata.
ten directions: The four cardinal directions, the four intermediate directions,
plus the zenith and nadir, i.e., all directions, everywhere.
three bodies: The three bodies in which a Buddha may appear1) the Dharma
body (dharmakya), synonymous with ultimate truth or ultimate real-
ity; 2) the reward body (sabhogakya), a symbolic personication of the
Dharma body that a Buddha assumes both as a reward for eons of asce-
tic practice and in order to expound the Dharma to bodhisattvas and oth-
ers; and 3) the transformation body (nirmakya), an incarnate or
historically manifested body of a Buddha such as kyamuni, which
appears in the world to guide sentient beings in the manner best suited
to their situations and abilities. See also kyamuni; ultimate reality.
three evil paths: The three lower samsaric realms of animals, hungry ghosts,
and hell. Also called three lower realms; three evil modes of existence.
See also six modes of existence.
three periods of time: Past, present, and future.
three poisons: Greed, anger, and delusion, all of which hinder the pursuit of
enlightenment.
three refuges. See Three Treasures.
Three Treasures: The Buddha, the Dharma (the Buddhist teachings), and
the Sangha (the community of Buddhist followers). Also called the three
refuges because one becomes a Buddhist upon taking refuge in them.
284
Glossary
three vehicles: The three Buddhist paths followed by rvakas, pratyeka-

buddhas, and bodhisattvas respectively. See also bodhisattva; pratyeka-
buddha; rvaka.
three worlds: The three realms of samsaric existence: the realm of desire
(kmadhtu), i.e., the world of ordinary consciousness accompanied by
desires; the realm of form (rpadhtu), in which desires have been elim-
inated but the physical body remains; and the formless realm (rpya-
dhtu), in which the physical body no longer exists. See also samsara.
Tripiaka: The three divisions or baskets (piakas) of the Buddhist canon:

the Sutras, discourses and teachings of the Buddha; the Vinaya, codes
of monastic discipline; and the Abhidharma, scholastic treatises on the
Buddhist teachings.
two vehicles: The two Hinayana paths of rvakas and pratyekabuddhas.

See also Hinayana; rvaka; pratyekabuddha.
ultimate reality: Ultimate truth, the state of things as they really are, such-
ness; the state of enlghtenment (bodhi), in which ultimate reality is
apprehended. See also bodhi; suchness.
Vimalakrti: A lay bodhisattva, subject and expounder of the Vimalakrti

Sutra, renowned for his great wisdom and spiritual accomplishment.
vinaya: Moral conduct or precepts, as practiced within the monastic com-

munity. Individual moral conduct is referred to as la. See also la.
Vinaya: Precepts and rules of conduct for monastics; along with the Abhi-
dharma and the Sutras, one of the three divisions of the Tripiaka. See
also Tripiaka.
Way (Ch.: Dao): The Buddhist path; the ultimate state of enlightenment,
bodhi. See also Awakened Way.
zazen: Seated (za) meditation (zen, from dhyna), the practice of sitting med-
itation emphasized in Zen Buddhism. See also dhyna.
Zen school. See Chan school; St sect; Rinzai sect.
285
Bibliography

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New York: Grove Press, 1958.
Suzuki, D. T. Huang-pos Sermon, from Treatise on the Essentials of the
Transmission of Mind (Denshin Hoyo), Manual of Zen Buddhism. New
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of the text.

Tsunoda, Rysaku, William Theodore de Bary, and Donald Keene, comp.
Sources of Japanese Tradition. New York: Columbia University Press,
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tection of the Country), pp. 2413.
Yanagida, Seizan, trans. Chsei-zenke-no-shis (Thoughts Expressed by Men
of Zen in Medieval Japan), Nihon-shis-taikei No. 16, Tokyo: Iwanami-
shoten, 1972.

Bielefeldt, Carl, trans. Dgens Manuals of Zen Meditation. Berkeley and
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Cleary, Thomas, trans. Shbgenz: Zen Essays by Dgen. Honolulu, HI:
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Cook, Francis Djun, trans. Fukan Zazengi, General Recommendations for
Doing Zazen, How to Raise an Ox. Los Angeles: Center Publications,
1978, pp. 959.
Dumoulin, Heinrich, trans. Allegemeine Lehren zur Frderung des Zazen
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Kennett, Jiyu, trans. Evening Service. Fuzanzazengi (Zazen Rules), Sell-
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Okamura, Shohaku, trans. Shikantaza: An Introduction to Zazen. Tokyo:
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Yokoi, Yh, and Brian Daizen Victoria, trans. A Universal Recom-
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Weatherhill, 1976, pp. 457.

Anzan Hoshin Roshi, trans. Zazen Yojinki, The Art of Just Sitting:
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289
Index
A nanda 227, 246

ancestor(s) (see also patriarch) 245,
Abe, Masao 248
255
Abhidharmakoa 61, 102
Annen 101, 102, 103, 122, 129,
abiding (see also self-abiding) 18,
134, 142, 199, 221
19, 38, 85, 110, 115, 117
anuttar samyaksabodhi (see also
abode(s) 93, 124, 238
awakening, unsurpassed, ulti-
ten 16
mate) 71, 105, 185, 212
crya 47, 153, 221
Anzan Hoshin Roshi 249
Account of the Three-Kalpa Three-
Apocryphal Scriptures 195, 200
Thousand Buddhas 226
Approach to Truth through the
action(s) (see also non-action) 20,
Samdhi Called No Polemics,
36, 244, 245, 265
An 184, 210, 238
three, of body, speech, and mind
rayaka 126
144
arhat(s) (see also sage) 62, 80, 94,
virtuous 27
135, 172, 177, 221, 222, 270
activity(ies) 39, 48, 51, 53, 55, 56,
arhatship (see also sagehood) 91,
57, 86, 90, 100, 120, 121, 153,
92, 104, 105, 154, 155, 213, 221
183, 242, 244, 260, 269, 272, 274
articiality 163, 168
false 17
ryadeva 246
mental, of the mind 6, 16
Asaga 206
monastic 168, 170, 171, 1723
ascetic, asceticism 38, 213
acupuncture 147, 163
aspiration 112, 234, 243, 253
for awakening, to attain awaken-
26375
ing (see also bodhicitta) 81, 91,
afiction(s) 20, 21, 22
105, 215, 216, 234, 237
Afterword to the Mahparinirva
original (see also bodhicitta) 105,
Sutra 125, 202
137
ajari. See crya
Avaghoa 103, 131, 206, 235
Akobhya 223
attachment (see also nonattach-
All-pleasing: A Commentary on the
ment) 14, 20, 27, 103, 174, 266,
Rules of Discipline, The 91, 198
267, 269, 270, 271, 273, 274
Amitbha 224, 2378
to emptiness 73, 118
angmin 80, 221
291
Index
attainment(s) 25, 28, 29, 33, 35, sixfold immediacy of 117, 224
92, 135, 162, 181, 183, 184, 213, ultimate (see also anuttar sam-
224, 241, 246, 261, 266, 267, 272 yaksabodhi) 105, 181, 182,
of awakening 82, 119, 159, 161, 185, 186, 224, 254
1667, 180, 185, 186, 218 unsurpassed (see also anuttar
nal 65, 80 samyaksabodhi) 71, 79, 186,
four 91, 92, 105, 221 212, 243, 245
perfect 116
Attending to the Lotus Sutra B
21213 Baizhang Huaihai 67, 11, 132
auditor. See rvaka Bmiyn 178, 181
Augustine, Morris J. 50 banyan tree 227
autonomy 25, 42 Baochi 246
Avalokitevara 15, 177, 178 Baolinzhuan 195, 212
Avalokitevara Benefactory Hall. Baozhi 38, 39
See Kannondri-in being (see also nonbeing) 13, 23,
Avci 162 26, 38, 52, 71, 83, 86, 87, 90, 98,
awakened truth (see also Dharma) 100, 104, 110, 111, 112, 123, 124,
72, 73, 77, 78, 87, 89, 90, 106, 125, 127, 138, 140, 148, 149, 150,
140, 144, 186, 214, 216 151, 157, 158, 182, 212, 214, 218,
Awakened Way (see also Way) 149, 225, 229, 244, 262
241, 242, 243, 244, 245 being(s) (see also living being; ordi-
awakening (see also bodhi; enlight- nary being; sentient being) 28,
enment) 52, 72, 76, 77, 78, 81, 51, 55, 79, 93, 94, 105, 116, 134,
82, 83, 87, 88, 89, 90, 91, 105, 159, 160, 161, 163, 185, 186, 211,
110, 115, 116, 117, 118, 119, 124, 222, 227, 2423
126, 130, 131, 136, 142, 144, 146, Bendh 247, 261
147, 148, 150, 153, 154, 155, 159, Bendwa 51, 246, 261
161, 162, 163, 165, 167, 179, 180, benet(s) 38, 58, 73, 76, 83, 84, 89,
181, 182, 206, 211, 213, 215, 216, 94, 104, 105, 106, 112, 157, 159,
217, 218, 221, 223, 224, 227, 228, 161, 167, 168, 169, 172, 184
229, 231, 234, 237, 241, 242, 243, beneting 184
244, 246, 255, 274 oneself 142, 153, 162, 171
authentic 137, 154 others 55, 116, 126, 142, 153, 162
great 128, 146 Bequeathed Teaching Sutra 110,
perfect 116, 117 111, 124, 153, 175, 200, 236
perfect and immediate 115, 224 Bhavadatta, King 2223
seat of (see also bodhimaa; bhiku(s) (see also monk) 75, 169,
enlightenment, place of) 80, 215, 227, 228
134, 135, 220 bhikun(s) (see also nun) 75, 212
Bielefeldt, Carl 247
292
Index
Biographies of Eminent Buddhist 94, 106, 112, 113, 126, 127, 135,
Sangha Members in the Great 142, 148, 153, 158, 159, 160, 162,
Tang Who Visited the Western 164, 166, 169, 186, 211, 213, 216,
Districts to Seek the Teachings 217, 220, 221, 222, 228, 234, 235,
of the Buddha-Dharma 229 237, 238, 243, 268, 270, 271
Biographies of Eminent Monks 237 precepts 109, 135, 148, 158, 160,
Biography of Prince Shtoku 127, 178, 220, 241
203 la 65, 100, 136, 211, 220, 221
birth (see also no-birth) 39, 61, 139, stages. See stage
165, 178, 218 vehicle 185
birth and death (see also samsara) vow 81, 274
24, 77, 80, 93, 104, 106, 110, 124, Bodhisattvabhmi (see also Bodhi-
133, 145, 150, 155, 156, 164, 165 sattva Stages) 206, 215
Bitch Province 61 Bodhisattva Garland Sutra 112,
Bizen Province 61 201
blessing(s) 27, 165 Bodhisattva Stages (see also Bodhi-
bliss 52, 86, 148, 173, 174, 175, 254 sattvabhmi) 158, 208
Blofeld, John 8 bodhi tree 177, 179, 237
Blue Cliff Record 145, 206, 214, body 19, 62, 107, 113, 126, 134, 137,
215, 231, 232 145, 147, 148, 163, 175, 222, 223,
bodhi (see also awakening; enlight- 242, 243, 244, 245, 253, 255, 265,
enment) 14, 17, 19, 20, 21, 22, 266, 267, 268, 270, 271, 272, 273
24, 38, 39, 144, 179, 211, 223, body and mind 27, 32, 61, 142, 148,
243, 245, 255 153, 158, 162, 175, 244, 268, 269,
bodhicitta (see also aspiration, for 270
awakening; mind, of enlighten- dropping o of 241, 244, 246,
ment) 81, 91, 105, 137, 216, 224, 261, 265, 271
234 body-only 266
Bodhidharma 23, 34, 41, 49, 72, 88, Bohai Sea 238
100, 102, 118, 128, 131, 133, 136, Book of Jin 233
144, 228, 230, 253, 272 Book on Buddhists Compiled in the
Bodhidharma school. See Daruma Genk Era, A. See Genkshaku-
school sho
Bodhidharmas Six Gates 223 borderland(s) 179, 180
bodhimaa (see also awakening, Brahm(s) 15, 156, 217
seat of; enlightenment, place of) brahman 106, 213
18, 80, 81, 220 Brahm Net Sutra on the Bodhi-
Bodhipradpa 205 sattva la 76, 77, 158, 159,
Bodhiruci 204, 205, 208 194, 2156, 225
bodhisattva(s) 15, 16, 17, 22, 26, breath, breathing 40, 148, 261,
27, 38, 51, 55, 78, 79, 81, 86, 89, 268, 269, 273, 274
293
Index
Brief Commentary on the Ten rvaka- 20, 26

Wheels Sutra 101, 199 statue(s) 81, 94, 212
brilliance 5, 11, 14, 28, 29, 38, 144 teachings of 52, 75, 76, 77, 78,
Brilliant Song. See Song dynasty 79, 82, 85, 87, 90, 92, 93, 94,
Buddha (see also kyamuni; Tath- 96, 97, 98, 99, 100, 102, 108,
gata; World-honored One) 5, 10910, 112, 120, 122, 125,
1314, 15, 18, 19, 20, 22, 23, 24, 126, 134, 142, 144, 157, 158,
25, 28, 29, 345, 38, 39, 41, 77, 165, 167, 168, 171, 175, 176,
79, 82, 83, 84, 86, 87, 88, 89, 90, 178, 179, 180, 183, 186, 213,
91, 92, 93, 94, 95, 96, 978, 99, 216, 222, 223, 228
101, 103, 1045, 107, 108, 109, truth of 78, 144, 145
112, 115, 119, 123, 125, 1267, vehicle 159, 161, 163
129, 1301, 132, 135, 138, 139, words of 76, 88, 104, 153, 170,
142, 143, 151, 154, 156, 157, 160, 171, 211
162, 163, 164, 167, 171, 172, 174, Buddhabhadra 194, 200, 204
175, 176, 177, 178, 179, 180, 181, Buddhabhalliya 200
182, 183, 185, 199, 212, 213, 214, Buddhacarita 2356
216, 217, 221, 222, 223, 226, 227, Buddha-contemplation Samdhi
229, 230, 231, 233, 234, 235, 236, Sutra 108, 200
238, 243, 244, 245, 246, 253, 255, Buddhadatta 113, 2223
265, 2667, 271, 272 Buddha-Dharma (see also Dharma)
body(ies) of (see also three bodies) 39, 90, 97, 98, 100, 101, 103, 106,
21, 28, 222, 266 108, 113, 116, 119, 137, 138, 144,
child, children, heirs, ospring of 145, 156, 157, 172, 174, 175, 178,
99, 125, 165, 174, 175 179, 186, 189, 225, 230
dhyna of 129, 144, 162 Buddha, Dharma, and Sangha (see
disciples of 75, 101, 107, 159, 175, also three refuges; Three Treas-
181, 228, 271 ures) 78, 91, 94, 97, 144, 155,
eight forms of being of 83, 218 159, 215
fundamental 11, 17, 19, 25, 26 Buddhahood 13, 14, 15, 17, 20, 26,
hall 170, 178 29, 36, 41, 213, 215, 230, 266
heart- 80, 217, 218 Buddhamitra 131
image(s) 183, 225, 270 Buddhanandi 131
land 138, 186, 223 Buddha-nature 5, 13, 22, 41, 145,
mind of 49, 61, 65, 212, 218 230, 231, 234, 242, 243, 245, 246,
parinirva of 84, 181, 216, 230, 265, 266, 272, 274
235 Buddhas 6, 14, 15, 16, 17, 18, 20,
protuberance on head of 78, 112, 21, 22, 24, 25, 26, 32, 38, 39, 62,
217 73, 77, 78, 80, 89, 93, 945, 96,
relics of 62, 118, 172, 177 97, 102, 109, 116, 126, 127, 129,
la of 98, 153 139, 157, 167, 172, 179, 213, 215,
294
Index
216, 222, 223, 226, 243, 245, 255, busshin-sh. See school of the
265, 266, 270, 271, 272, 273, 274 Buddhas mind
past seven 97, 129, 130, 136
Buddha-seal 245, 255 C
Buddhasmti 194, 201, 203 calligraphy 135, 229, 267
Buddha Tathgatas (see also calming 86, 267
Tathgata) 126 and contemplation (see also ces-
Buddhatrta 202 sation, and contemplation) 173
Buddha Treasury Sutra 77, 90, 194 Calming and Contemplation: Their
Buddhayaas 194, 203 Meaning and Examples 85, 197,
Buddhism 5, 8, 26, 28, 29, 34, 42, 50, 218
54, 55, 63, 87, 102, 164, 174, 182, Caodong sect (see also St sect)
183, 218, 220, 221, 242, 246, 260 51, 136
Buddhist(s) 6, 7, 55, 94, 116, 176, Caoqi 11
182, 184, 215, 220, 224, 225, 228, causal conditioning, causality 26,
235, 242, 261 140
historian(s), scholar(s) 49, 53, cause(s) 37, 98, 160, 269
128, 237, 242 and conditions (see also causal
mendicant(s), monk(s), nun(s) 47, conditioning, causality) 244
48, 51, 61, 94, 95, 176, 228, 237 Central Asia 199
practice(s) 52, 53, 65, 242, 259, certicate of ordination 49, 95,
274 135, 241
priests, teacher(s) 50, 52, 72 cessation 52, 117, 136
principles 266, 271 and contemplation (see also calm-
school(s) 51, 55, 121, 122, 133, ing, and contemplation)
134, 220, 259 11718, 165
scripture(s), sutra(s), text(s), trea- three kinds of 11718, 140
tise(s) 54, 61, 66, 85, 145, 164, chan (see also dyhna; meditation;
173, 174, 178, 211, 215, 219 zen) 55, 76, 128, 215, 216
teaching(s) 20, 73, 99, 216 Chanlinsi 88, 200
Buddhist Hybrid Sanskrit Diction- Chan master(s) 11, 133, 135, 232
ary 226 Chanmenniansongji 232
Buddhist Monastic Traditions of Chan school (see also Zen school) 5,
Southern Asia 1645, 208 6, 7, 8, 11, 23, 30, 32, 38, 39, 42,
Bukky Dend Kykai 8 47, 49, 51, 54, 55, 58, 62, 65, 72,
Bukky-g-daijiten 218 81, 87, 88, 100, 102, 107, 120,
Bukkyo-jiten 213, 218, 219, 220, 121, 128, 129, 1323, 135, 144,
225 145, 146, 148, 189, 190, 195, 203,
Bundles of Leaves Collected in the 212, 214, 219, 220, 222, 223, 225,
Valley Mist 228 228, 231, 232, 241, 246
295
Index
Chan school (continued) Chronicles of Japan. See Nihon-

East Mountain teaching 5 shohei
ve sects of (see also Caodong sect; Chuanxin fayao. See Essentials of
Fayan sect; Linji sect; Weiyang the Transmission of Mind
sect; Yunmen sect) 136 Chsei-zenke-no-shis 56
Hongzhou school 7 Cien Ji 156, 207
Huanglong branch 47 cintmai. See wish-fullling gem
Northern school 5, 219 Cleary, J. C. 7, 200
Chan School Monastic Rules 76, Cleary, Thomas 248
121, 129, 168, 169, 173, 193, 233, clergy (see also monk; priest) 178
235, 236 clinging 101, 116, 143, 270
characteristic(s) 13, 14, 15, 16, 17, clothes (see also robe) 176, 177,
20, 21, 23, 24, 25, 39, 42, 72, 101, 2677
117, 118, 137, 139, 140, 141, 142, Cockfoot Ridge 72, 214
143, 144, 145, 151, 165, 167, 185, Collected Writings for Unfolding
212, 222, 231, 234 Meanings through Following the
of reality 71, 73, 124, 156 Commentary 215
Chen dynasty 102, 128, 205 collection(s) 173, 174, 193, 206,
Chengdufu 176 207, 214, 227, 228
Chengguan 215, 234 of precepts 75, 76, 169, 215, 216
chengming 184, 2378 three, threefold, of teachings (see
Chiku Province 62 also Tripiaka) 73, 91, 99, 103,
Chikuzen Province 49, 176 164, 169
China 23, 30, 47, 48, 50, 51, 52, 53, Collection of Passages from Various
54, 56, 61, 62, 63, 72, 82, 83, 87, Scriptures on Mahayana Bodhi-
88, 100, 102, 103, 121, 122, 123, sattva Practices, A 203
128, 129, 145, 176, 178, 180, 181, Collection of Passages on the Nem-
183, 189, 196, 201, 202, 205, 218, butsu Chosen in the Original
219, 220, 221, 225, 236, 238, 241, Vow, A. See Senchaku Hongan
242, 246, 253 Nembutsu Sh
Chinese 8, 52, 54, 55, 57, 132, 134, Collection of Records from the
150, 177, 182, 246, 259, 260, 261 Ancestral Mirrors 11618, 144,
language 54, 56, 57, 58, 61, 128, 201, 221
193, 194, 195, 197, 217, 218, Collection of the Chan Patriarchal
229, 237, 247 Hall 213, 221, 222
Chinzei. See Kyushu commentary(ies) (see also stra;
Chish (see also Enchin) 82, 100, treatise) 86, 100, 115, 166, 187,
102, 122, 129, 134, 142, 218 196, 197, 215, 218
Chgen 66 Commentary on the Diamond Sutra
Chnen 121, 225 157, 207, 234
296
Index
Commentary on the Diamond Sutra consecration 63

by the Dharmalakaa School construction projects 260, 269
156, 207, 234 contemplation (see also calming,
Commentary on the Mahvairocana and contemplation; cessation,
Sutra 90, 104, 143, 156, 1978, and contemplation) 26, 63, 86,
230 87, 115, 11718, 119, 139, 140,
Commentary on the Middle Treatise 149, 155, 165, 173, 212, 224, 271
123, 202 Contemplation Sutra 173, 209
compassion 51, 96, 116, 127, 215, Continued Biographies of Eminent
270 Monks 220, 221
great 15, 105, 112, 148, 163, 169, Cook, Francis H. 206, 247
175, 186, 274 Cross, Chodo 248
concentration (see also discipline, cross-legged position 148, 254
concentration, and wisdom; Capanthaka 154
morality, concentration, and cultivation (see also self-cultiva-
wisdom; self-concentration) 110, tion) 6, 13, 14, 16, 19, 26, 130,
111, 112, 124, 125, 153, 155, 225, 150, 153, 154, 160, 171, 181, 253
261, 269, 270, 2712, 273, 274 and verication 2434, 245, 246,
conceptual, conceptualization 5, 6, 253, 254, 255
15, 16, 18, 20, 31, 32, 33, 39, 245, Cunda-Karmraputra 233
272
condition(s) (see also causal condi- D
tioning; causes, and conditions) Dacisi (see also Chanlinsi) 88, 177
5, 11, 13, 52, 83, 96, 116, 147, Dahui Zonggao 206, 238
149, 184, 244, 265, 266, 268, 274 Daianji 88, 219
conditioned 155 Daibutsuji 242
dharmas 38, 40 daihosshi 50, 54, 71
condence (see also faith) 49, 75, Daikui 233
94, 107, 109, 116, 117, 137, 143, Daisen 62
154, 155, 156, 157, 171, 182, 224, dna (see also six perfections) 156
230, 234 Daoist 94
Confucian 72 Daosheng 182, 237
confusion (see also ignorance) 31, Daosui 220
32, 82, 121, 253 Daowu Yuanzhi 232
consciousness(es) 19, 20, 141, 253, Daoxin 132, 222
269 Daoxuan 88, 121, 128, 158, 202,
discriminating, discriminative 219, 220, 221, 236, 237
140, 272 Daoyuan. See Dgen
ego 122, 141, 144, 148 Daozui 220
perceptive 122, 141, 144, 148 darkness 14, 140
six 19, 28 Daruma school 48, 49, 52, 118
297
Index
de Bary, William Theodore 57 86, 88, 93, 103, 106, 121, 128,
delement 52, 61, 77, 140, 183 1312, 135, 136, 144, 145, 148,
deity(ies) 61, 62, 79, 94, 100, 227 156, 157, 159, 164, 170, 171, 172,
delusion, delusional 17, 22, 27, 32, 178, 184, 189, 190, 216, 218, 221,
39, 120, 133, 165, 243, 265, 266, 227, 228, 230, 231, 232, 234, 241,
271, 272 245, 246, 247, 270, 272
demon(s), demonic (see also rkasa) eye of 130, 227, 274
83, 104, 105, 217, 221, 270 nal period of 38
Demonstration of Consciousness gate 254
Only 142, 206, 212 heir 232, 233, 238
Dengy (see also Saich) 88, 100, meetings, three 73, 215
102, 107, 108, 109, 127, 128, 134, robe(s) 49, 72, 171
197, 200, 219 seat 29
Dengy Daishi Zenshu 197, 200 talk 237
Denkroku 260 transmission 88, 1312, 134,
Denshin hyEnryroku 8 136, 137, 212, 228
dependent origination 228, 244, wheel of 110, 156, 213, 218, 243,
245, 271 272
Deshan Xuanjian 232, 233 Dharma body(ies) (see also three
Deshao 87, 88, 219 bodies) 21, 28, 38, 40, 146, 157,
desire(s) 62, 94, 110, 137, 171, 243, 223, 231
245, 269 dharmadhtu 25, 71, 212
ve 175, 267 dharmakya. See Dharma body
world of 126, 223 Dharmakema 194, 237
detachment (see also nonattach- Dharma master(s) 101, 115, 119
ment) 20, 27 Dharmamitra 200
deva(s) (see also god) 105 Dharmanandiya 209
Devadatta 154, 161, 235 Dharma-nature 26
devil(s) 125, 162, 166, 168 Dharmaraka 195
devotion 259 Dharmaruci 208
dharma(s) 6, 11, 13, 14, 16, 17, 18, Dharmasagraha 226
19, 20, 22, 23, 24, 25, 26, 28, 30, Dharmar 235
36, 38, 39, 213, 244, 266, 275 dharmat. See characteristics, of
conditioned 38, 40 reality
nature of 23, 143 Dharmatrta 235
Dharma (see also Buddha-Dharma; Dharmayaas 197
Buddha, Dharma, and Sangha; Dhtika 131
One Dharma; True Dharma) 14, dhyna (see also chan; meditation;
15, 16, 18, 20, 22, 23, 27, 28, 29, zen) 6, 53, 55, 65, 76, 111, 112,
30, 33, 34, 35, 39, 40, 41, 71, 73, 115, 120, 121, 122, 124, 125, 128,
298
Index
129, 142, 143, 144, 148, 149, 151, doctrine(s) 5, 34, 101, 102, 261, 271
153, 154, 156, 157, 158, 160, 162, dog 26, 32, 108, 147, 274
163, 167, 170, 171, 1834, 186, Dgen, Eihei 51, 53, 207, 2413,
216, 224, 235, 243, 245 244, 246, 247, 251, 259, 260, 261,
four stages of 126 262
nondiscriminating 121, 138, 225, Dgens Fukanzazengi and Shb-
230 genz Zazengi 248
worldly 121, 166 Dgens Manuals of Zen Meditation
Dhyna master(s) 101, 115, 119, 247
200 dogma 93, 107, 122, 137, 144
dialogue(s) 6, 7, 37, 274 Djiji 259
Dialogue on the Contemplation- Dkokuji 260
Extinction, A 222 Dongjing 176, 236
diamond seat 134, 178, 179, 272 Dongshan Lianjia 233
Diamond Sutra 95, 101, 109, 134, doubt(s) 19, 55, 75, 82, 84, 117, 127,
138, 156, 198, 212 255
dignity 99, 128, 177, 179, 181, 182, dragon(s) 62, 148, 170, 177, 254, 255
270 drowsiness 2734
Dpakara 17, 33, 227 dualistic, dualism, duality(ies) 5,
disciple(s) 6, 12, 40, 49, 51, 53, 69, 117, 123, 261
72, 91, 97, 101, 107, 108, 130, Duanji (see also Huangbo Xiyun)
139, 159, 166, 167, 168, 171, 173, 6, 9, 42
175, 181, 182, 207, 211, 213, 219, Dumoulin, Heinrich 248
223, 227, 228, 231, 236, 241, 246, Dunhuang 222
259, 269, 271 dust 5, 11, 33, 129, 154, 253, 255,
seven groups of 756 265
discipline (see also monastic, disci-
pline) 6, 261, 271, 272 E
discipline, concentration, and wis- Eagle Promontory 11
dom (see also la, samdhi, and earth 23, 39, 42, 71, 179, 182, 221,
praj) 271, 272 234, 253, 255, 265, 274
Discourse on the Universal Recom- Eastern Buddhist, The 248
mendation of True Zazen. See Eastern Jin dynasty (see also Jin
Fukan-zazen-gi no Hanashi dynasty) 209, 237
discriminating, discrimination(s) Echizen Province 242, 259
17, 20, 33, 36, 90, 117, 119, 138, Edgerton, Franklin 226
139, 140, 141, 151, 157, 183, 185, eort(s) 8, 17, 18, 19, 22, 33, 37,
214, 243, 245, 254, 266, 272 38, 39, 40, 42, 49, 85, 91, 124,
disputation 93 148, 156, 168, 174, 186, 270
distraction(s) 254, 261, 267, 269, ego 6
274 consciousness 122, 141, 144, 148
299
Index
ego (continued) 41, 253, 265, 266, 270, 271, 272,

-thought 112, 214 273, 274
-view 118 equivalent 25, 35
Eich 66 gradual 259
eighteen realms 19, 289 place of (see also awakening, seat
eight rules of respect 92 of; bodhimaa) 18
eight schools. See school(s), eight spontaneous 260
eight stupas 63, 134, 177 sudden 259
eight treasuries 71, 108, 143, 169, wondrous 25, 29
213, 222 Enlightenment Unfolds: The Essen-
Eiheiji 242, 259, 260 tial Teaching of Zen Master
Eisai, Myan 478, 4954, 55, 56, Dgen 249
57, 58, 59, 61, 71, 88, 95, 106, Enni Bennen 53
128, 132, 133, 136, 180, 189, 190, Ennin (see also Jikaku) 128, 218,
202, 209, 211, 212, 215, 216, 217, 221, 230
218, 220, 221, 225, 226, 227, 228, Enryakuji 218, 220
229, 230, 231, 232, 233, 234, 236, entrustment 49, 99, 100
237, 238, 241 eon(s) (see also kalpa) 13, 14, 16,
Eisai: Preface to Kzen gokoku 17, 18, 19, 26, 42, 73, 215
ron 57 three immeasurable 17, 20
Ej 53, 259, 260 esoteric 63, 66, 100, 218, 220, 221,
Elucidatory Comments 52, 845, 271
115, 196, 218 rite(s) 61, 65
emptiness 15, 21, 27, 28, 33, 72, 79, teaching(s) 47, 91, 102, 196, 222,
84, 117, 118, 119, 120, 139, 140, 259
148, 155, 160, 164, 166, 167, 265 essence 15, 212, 243, 244, 255, 270
attachment to, ill-attached to 73, of the Dharma 14, 136
115, 116, 118, 120 fundamental 17, 39
eighteenfold 86 of the mind 5, 11, 14
xed views on 49, 84, 118, 119 Essentials for Chan Practice 111,
knowledge of (see also praj) 51, 153, 200
71, 78, 79, 83, 89, 90, 92, 93, 98, Essentials of the Single Vehicle
126, 139, 156, 185, 186, 212 182, 210, 237
twofold, of self and dharmas 274 Essentials of the Transmission of
Enchin (see also Chish) 129, 196, Mind 142, 22930
199, 218 Essential Understanding of
Enin 182 Dhyna Practice, An 149, 207
enlightenment (see also awakening; evil(s) 16, 25, 41, 53, 73, 79, 81, 84,
bodhi) 8, 3, 15, 16, 18, 19, 20, 85, 86, 89, 94, 97, 104, 105, 110,
23, 24, 27, 2930, 32, 33, 38, 39, 111, 112, 119, 126, 133, 157, 158,
300
Index
163, 174, 181, 184, 238, 265, 267, F

270, 271, 272
face 32, 41, 72, 118, 234
acts 1256
and mirror 367
enticements, twelve 126
original 253, 265
modes of existence 93, 110, 125,
faith(s) (see also condence) 26, 29,
160, 161
120, 176, 178, 225, 259
path(s) 125, 126, 225
ten 16
excommunication 76
Fajian 12
existence 94, 105, 110, 141, 150,
Faju 207
159, 160, 162, 173, 241, 244, 246
Fali 207
six mode(s) of 23, 26
Farong 107, 2212
three evil modes of (see also
Faur, Bernard 259
paths, three evil) 93, 125, 161,
Faxian 194, 222, 223, 237
163
Faxiang school (see also Hoss
exoteric 63, 66, 102, 218, 221, 259
school) 230
expediency, expedient 85, 91
Fayan 72
Exposition of the Ten Stages 160,
Fayan sect 87, 136
208
Fazhong 201
Extensive Record of Great Master
fear 19, 20, 25, 267
Xuansha Zongyi of Fuzhou
Fengxue Yanzhao 132
2301
Fengyang Shanzhao 132
extinction 19, 24, 38, 77, 78, 85,
Fifth Patriarch of Chan. See Hon-
103, 107, 108, 133, 141, 143, 165,
gren
181, 267
Finest Style Excerpts. See Hyaku-
of suering 85, 93
rensh
eye(s) 28, 37, 38, 82, 83, 118, 148,
ve ve hundred-year period(s) 78,
150, 155, 161, 162, 180, 229, 246,
82, 84, 88, 89, 109, 129, 140, 180,
254, 265, 270, 273, 274
216
awakened, of awakening 83, 150,
ve skandhas 19, 24, 266
185
Five Tathgatas 217
of the Dharma 130, 227, 274
Flower Ornament Sutra 137, 204,
discerning, of discernment 119,
215
147
Foguo Weibai 203
ve, vefold 19, 94
Fohai Huiyuan 189, 190, 238
and treasury of the (True)
food(s) 107, 118, 154, 170, 216, 268
Dharma 71, 132, 136, 212
Foreword to the Bodhisattvas
of wisdom 164, 171, 272
Moral Precepts 225
Eye and Treasury of the True
Foreword to the Brahm Net Sutra
Dharma (see also Shbgenz)
124, 127, 202, 225
146, 147, 206, 231, 247, 260
301
Index
form(s) 22, 25, 28, 38, 50, 54, 55, gate(s) 41, 61, 63, 64, 65, 66, 73,
83, 84, 86, 89, 116, 117, 130, 138, 134, 144, 148, 150, 156, 163, 164,
139, 160, 167, 218, 219, 221, 243, 168, 229, 233, 254, 266, 267, 271
244, 245, 255, 265, 266, 268, 272 Gayaa 131
and emptiness 265 Genealogy 88, 100, 134, 197, 220
and norm(s) 243, 244, 245 generation 31, 165
world of 223 and extinction 19, 24, 38, 133, 141
formless 52, 140, 157, 271, 272 Genji clan 48
four attainments (see also four Genjkan 246
fruits) 91, 92, 105, 221 Genkshakusho 49, 53, 56
four basic postures (see also walk- Genshin 210, 237
ing, standing, sitting, and lying Geny 66
down) 108, 129 Glassman, Bernard Tetsugen 248
four destroyers 112 god(s) (see also deva) 15, 105, 118,
four elements 19, 24, 148, 266 156, 169, 172, 179, 182, 213, 215,
four fruits (see also four attain- 217
ments) 38, 154, 155 Godai-in 221
four kinds of sangha members (see goddesses 217
also layman; laywoman; monk; Gofukakusa, Emperor 48
nun) 78, 85, 97, 98, 113 Gokurakuji 241
Four Noble Truths 182, 224 goma ceremony. See oering, burnt
Fourth Patriarch of Chan. See good, goodness 16, 27, 41, 104, 109,
Daoxin 113, 119, 181, 183, 253, 265, 267,
four trees 71, 213 270, 271, 272
Fozhao Deguang 49, 238 acts 109, 215
Fu 145, 2312 roots 26
Fujiwara Motofusa 241 Gort, Harry 248
Fukakusa 51 Gotoba, Emperor 47, 48, 63
Fukanzazengi. See Universal Rec- Great Buddha Temple. See Dai-
ommendation of True Zazen, A butsuji
Fukan-zazen-gi no Hanashi 247 Great Calming and Contemplation
Fukui Prefecture 242, 259 92, 109, 110, 111, 115, 11920,
Fukuoka Prefecture 211 1245, 140, 143, 1601, 162,
function(s), functioning 23, 42, 90, 165, 183, 198, 211, 224, 235
119, 171, 244, 245, 255, 266 Great Dharma Torch Dhra
Fush 219 Sutra 78, 11213, 195
Great Heap of Jewels Sutra (see
G also Heap of Jewels Sutra) 184
Ganges River 13, 14, 15, 39, 71, 95, Great Matter 146, 274
103, 132, 154 Great Root Sutra 226
Gaoan County 11 Great Song. See Song dynasty
302
Index
Great Tang. See Tang dynasty heresy 24

Great Tang Dynasty Record of the Himlayas 181, 221
Western Regions 95, 178, 1989, Hinayana, Hinayanists (see also
214 Small Vehicle) 24, 26, 29, 38,
Great Vehicle (see also Mahayana) 109, 228
29, 91, 109, 111, 112, 158, 159, hindrance(s) 97, 100, 111, 116, 120
162, 164, 166, 167, 168, 169, 222, hishiry. See non-thinking
242 Hisoji 219
greed 20, 267, 268 History of Japanese Buddhism. See
greed, anger, and delusion (see also Nihonbukkyshi
three poisons) 92, 165 Hj. See Pengcheng, king of
group of six 105, 181 Hki Province 62
Guanding 198, 201 Hkyji 260
Guangfu 131, 176, 228 Hkyki 261
Guanghuisi 133 Hnen 501, 242
Guangtangsi 12 Hongren 5, 132
Guabhadra 57, 204 honsh myshu. See practice-in-
Guavarman 206 realization
Guoqing Temple 177, 237 Hrinden-yakuch 212
Gyhy 88, 102, 128, 219 Hosshji 66
Gyy 66 Hoss school (see also Faxiang
school) 55, 220, 231
H householder(s) (see also laity; lay-
Hakata 62, 133, 176, 189, 236, 238 people) 75, 227
Hakozaki 49 How to Raise an Ox 247
Hakozaki Shrine 238 Huaichang 135, 150
Hanazono University 58 Huai River 119, 120
Hansheng 229 Huangbo Xiyun (see also Duanji)
harmony 174, 243, 244, 271 67, 11, 12, 132, 22930, 232
Hashimoto, Ek 247 Huanglong Huinan 130, 133
Heap of Jewels Sutra (see also Great Huang River 119, 120
Heap of Jewels Sutra) 1378, 204 Huayan school (see also Kegon
Heart Sutra 219 school) 7, 230, 234
heaven(s) 14, 63, 66, 71, 160, 179, Huayansi 234
253, 255, 265, 274 Huijiao 237
four 14 Huike 128, 132
Hedong 9 Huiming 401
hell(s) 38, 103, 162, 235 Huineng (see also Sixth Patriarch
realm of 161, 225 of Chan) 5, 401, 132, 230
Heng-ching Shih 195 Huitang Zuxin 133
Henj 221 Huizhao 157, 207, 234
303
Index
Huizhi 200 of texts 7, 8, 52, 109, 218, 247

Huizong 94 Introduction to Fukanzazengi 248
hungry ghost(s) 77 Invitation of Bodhisattva Avalo-
realm of 161, 225 kitevara 173, 209
Hyakurensh 48, 49 Iriya, Yoshitaka 8, 58
Ishikawa Prefecture 259
I
icchantikas 26, 234, 237 J
Ichijshikan-in 220 Jain 150
Iga Province 182 Jakuen 259, 260
ignorance (see also confusion) 82, Jambudvpa 157
87, 175, 181, 267, 274 Japan 47, 48, 49, 50, 51, 52, 55, 56,
illumination (see also self-illumina- 71, 72, 83, 87, 88, 89, 97, 100,
tion) 5, 11 102, 122, 128, 133, 134, 135, 149,
illusion(s) 61 150, 176, 178, 180, 181, 182, 189,
impermanence 155, 228, 241, 261, 211, 215, 216, 219, 220, 225, 231,
269, 271 237, 241, 242, 247
Inagaki, Hisao 209 Japanese 49, 50, 51, 52, 53, 54, 55,
incarnation 64 101, 102, 134, 242, 259
incense 80, 135, 150, 155, 170, 270, Buddhism 54, 242
272, 275 history 48, 260
India 62, 63, 64, 72, 83, 88, 95, 96, language 8, 56, 57, 58, 193, 211,
97, 100, 103, 128, 134, 135, 176, 212, 217, 247, 248, 260
177, 178, 179, 180, 183, 214, 255 Jayanta 131
Central 95, 100, 181 Jetavana 82, 168, 236, 253
ve parts of 95, 99 jijiyu zammai. See samdhi, self-
Northern 200 fullling
Indra(s) 15, 217 Jikaku (see also Ennin) 82, 128,
net of 247 218
inka. See certicate of ordination Jin dynasty (see also Eastern Jin
Inscription on the Condent Mind dynasty; Western Jin dynasty)
232 204, 207
Instructions and Admonitions on Jingangku cave 234
Observing Restraints 121, Jingde Records of Transmission of
1589, 202 the Lamp 147, 207, 219, 221,
intention(s), intentionality 5, 25, 228, 232
105, 119, 123, 133 Jinlin. See Sumatra
interpretations 21, 23, 29, 31, 32, Jizang 202, 212
33, 34, 266 Jnabhadra 202
conceptual, conceptualized 6, 18, Jnagupta 195, 209
20, 31, 32, 33, 39 Jdo. See Pure Land school
304
Index
Johnston, E. H. 236 Kegon school (see also Huayan

Jjitsu school 55, 220 school) 55, 66, 212, 219, 220,
Jones, J. J. 227 230, 234
Jueguanlun 222 Keizangoroku 260
Juzhi 246 Keizan Jkin 25962, 263
Keizanshingi 260
K Keizans Monastic Rules. See
Kaifeng. See Dongjing Keizanshingi
Kaiyuan Buddhist Text Catalogue Keizans Recorded Sayings. See
226 Keizangoroku
Kaiyuansi 11 Kenchji 53
Kakuan 53 Kennett, Jiyu 248
Kakuben 182 Kenninji 47, 48, 51, 53, 55, 56, 69,
Klayaas 209, 226 191, 241
kalpa(s) (see also eon) 116, 125, kensh. See enlightenment, sponta-
163, 222, 223, 226, 227 neous
as numerous as dust particles kesa (see also robe, kaya) 273
129 Kibitsu Shrine 61
auspicious 130, 226 Kimura, Toshihiko 217
lunar-mansion 215, 226 king(s) (see also monarch, sover-
of supernal manifestations 129, eign) 33, 38, 78, 84, 96, 97, 107,
226 216, 219, 220, 223
kmadhtu. See world, of desire of hell. See Yama
Kamakura 48, 53, 54, 55 of India 97
Kamo River 47, 65 of Pengcheng. See Pengcheng,
Kadeva 131 king of
Kanmu, Emperor 220 of Qin. See Qin, king of
Kannondri-in 241 samdhi 165, 266, 271
Kapilavastu 179 Kinkara 207, 209
Kapimala 131 Kissayjki 57
karma(s) 158, 189, 243, 244 knowledge 32, 33, 79, 89, 168, 224,
karmic 17, 244, 267, 274 255
kaya. See robe, kaya conceptual 15
Kyapa (see also Mahkyapa) discriminative 266
27, 29, 41, 98, 99, 101, 103, 130, of emptiness (see also praj) 51,
132, 223, 227, 246 71, 78, 79, 83, 89, 90, 91, 92, 93,
Kyapa-Mtaga 102, 195, 220 98, 126, 139, 156, 185, 186, 212
Kawagishi, Kshin 248 kan(s) 206, 259, 274
Kaya clan 61 Kben 66
Keenan, John P. 205 Kb Daishi. See Kkai
Keene, Donald 57 Koga Michichika 241
305
Index
Kh Tshun 556, 69, 191, 220, Lanxi Daolong 53

230 Laozi 123
Kojiki 211 Large Collection Sutra 216
Kj 203 Later Han dynasty 128
Kkei 182 latter-day world 52, 73, 84, 85, 86,
Kokubunji 219 87, 89, 92, 103, 105, 106, 107,
Konakamuni 130 108, 109, 136, 143, 153, 165, 174,
Kond, Tessh 50 180, 184, 216
Kongbuji 220 lay (see also laity) 72, 159, 169,
Konponchdo. See Ichijoshikanin 174, 181, 182, 211, 216, 233
Korea 72, 87, 122, 213, 232 layman, laymen 75, 78, 97, 128,
Krei, Emperor 61, 211 182, 261
Ksh 228 laypeople 73, 87, 178, 216
Koun Ej. See Ej laywoman, laywomen 75, 78, 97,
Kzanji 66 168
Kzengokokuron. See Treatise on Lecture on the Wholehearted Prac-
Letting Zen Flourish to Protect tice of the Way. See Bendwa
the State, A letters (see also phrases; words)
Krakucchanda 130 108, 119, 137, 144, 191
Krocaratna 131 Liang Catalogue 226
knti (see also six perfections) 156 Liang dynasty (see also Northern
Kitigarbha 141 Liang dynasty) 102, 121, 123,
Kkai 175, 209, 230 131, 142, 201, 206, 226, 228
Kumrajva 106, 193, 194, 196, 198, Liaodong 238
199, 200, 204, 207, 208, 212, 237 liberation 14, 16, 83, 140, 141, 148,
Kumralta 131 165, 213, 215, 216, 225, 235, 236,
Kunlun 176 253
Kusha school 55, 102, 220 Li Dezhao 62, 133, 176
Kuinagara 222 lightning 40, 255
Kyoto 47, 48, 50, 51, 53, 55, 56, 63, Linanfu 134, 189
65, 66, 220, 241, 242 lineage(s) 57, 75, 88, 100, 129, 130,
Kyen Rychin 69 132, 134, 136, 137, 226, 260
Kyushu 48, 49, 133, 176, 189, 211, Lingsu 94
229, 238 Lingyin Temple 189
Linji lu. See Recorded Sayings of
L Linji
laity (see also lay; layman; laypeo- Linji sect, school (see also Rinzai
ple; laywoman) 178 school) 7, 47, 135, 136, 241
Land of Bliss 222, 238 Huanglong branch of 47, 132
Lakvatra-stra 55, 57, 138, Linji Yixuan 7, 73, 132, 246
151, 204, 211, 212, 214, 225, 230 Linyuan Weiqing 133
306
Index
Li Rongxi 199, 208 Mahprajpramit Sutra (see

Liu Song dynasty 194, 200, 226 also Prajpramit Sutra) 78,
living being(s) (see also being; sen- 834, 86, 87, 8990, 93, 108,
tient being) 79, 92, 93, 106, 109, 109, 11011, 113, 125, 138, 172,
110, 116, 119, 123, 126, 127, 129, 179, 180, 1856, 195, 230
136, 141, 142, 144, 148, 153, 155, Mahprajpramit Treatise 75,
157, 162, 164, 169, 172, 173, 175, 82, 92, 103, 1045, 109, 139,
185, 186 140, 1501, 154, 156, 183, 193,
Lizhou 176, 237 212, 237
location 15, 21, 256, 30, 32 Mahsghika Vinaya 77, 194, 236
Longer Records of the Buddhas mahsattva 186
Words 12930, 203, 226 Mahsthmaprpta 15
Longtan Chongxin 233 Mahvaibh-stra 61
Longxingsi 11 Mahvairocanbhisabodhivikur-
Lotus assembly 24 vitdhhnavaipulyastrendra-
lotus ower(s) 218, 227 rjadharmaparyya 198
Lotus Sutra 62, 84, 85, 867, 90, 92, Mahvairocana Sutra 13940,
103, 109, 124, 128, 139, 163, 166, 2045, 230
172, 173, 175, 196, 21213, 219 Mahvastu 226, 227
Louyao 64 Mahvastu, The 227
Luoshan Daoxian 146, 147, 232 Mahayana (see also Great Vehicle)
Luoyang 72, 132, 220, 228 26, 29, 32, 39, 84, 85, 119, 122,
Lushan 237 123, 211, 212, 215, 216, 220, 228,
Lushang. See Taigong Wan 233, 234, 235, 242
lust 15, 27, 125, 130, 163 Mahevara 118
Maitreya 73, 185, 206, 21415
M maala 63, 100
Maezumi, Taizen 248 Maarsana 201
Magadha 178, 214 Majur 15, 91, 157, 167, 177, 246
Mahkla 217 Majur Inquiry Sutra 91, 141, 198
Mahkyapa (see also Kyapa) Manorhita 131
72, 130, 131, 136, 212, 213, 214, mantra(s) 51, 63, 801, 153, 173,
227 217
Mahparinirva Sutra 52, 767, heart- 21718
845, 87, 98, 99, 105, 109, 110, white umbrella 80, 217
111, 113, 125, 139, 140, 145, 158, Mantra school (see also Shingon
159, 160, 161, 162, 166, 168, 172, school) 90, 104, 139, 156
182, 194, 212, 214, 219, 221, 222, mapp (see also latter-day world)
230, 233, 234, 235 52, 216
Mahprajpat 214 Mra 24, 38, 39
307
Index
mras. See four destroyers 78, 81, 87, 181, 213, 218, 227,
master(s) (see also Chan master; 228, 237, 268
Dharma master; Dhyna mas- mental 27, 119, 245, 274
ter; Vinaya master; Zen master) activity(ies) 6
13, 19, 23, 25, 302, 345, calculation 25
367, 402, 53, 617, 69, 72, discrimination(s) 266, 272
82, 88, 100, 101, 104, 107, 115, distractions 261
119, 120, 123, 125, 126, 130, 131, disturbances 267, 269
134, 147, 148, 150, 173, 177, 181, fabrication(s) 245
18990, 213, 219, 221, 222, 233, merit(s) 13, 22, 27, 87, 99, 103,
235, 236, 245, 2467 104, 109, 124, 154, 163, 173, 185,
Master Dgens Shbgenz 248 245, 270
Masunaga, Reih 248 eld(s) of 107, 121, 169
Matters of Discipline with the Orig- merit transference 75, 1856
inal Advocates of the Existence Methods for the Wholehearted Prac-
of All. See Mlasarvstivda- tice of the Way. See Bendh
vinayavastu Miaole (see also Zhanran) 89, 197,
Matters of Disunion in the Sangha. 218
See Saghabhedavastu middle (see also Middle Way) 117,
Maudgalyyana 107 224
Mazu Daoyi 6, 7, 132, 231, 260 Middle Treatise 84, 100, 109, 140,
McRae, John R. 199 196
measurement marks on the beam, Middle Way 86, 160, 165, 166
metaphor of 147, 232 midland (see also India) 179
medicine(s) 33, 39, 147 Mii Temple 61
meditation (see also dhyna) 22, 23, Minamoto Sanetomo 48
53, 55, 150, 215, 235, 241, 243, Minamoto Yoriiye 48
245, 253, 254, 259, 268, 269 mind (see also Mind; no-mind; One
cushion 261, 270 Mind) 5, 6, 1329, 323, 348,
pure (see also shikantaza) 244, 39, 40, 41, 49, 61, 65, 71, 73, 81,
245 84, 90, 92, 98, 101, 104, 108, 111,
seated (see also sitting; zazen) 6, 112, 120, 121, 122, 126, 137, 138,
111, 143, 243, 265 139, 141, 142, 143, 144, 147, 148,
walking 261, 274 149, 153, 154, 156, 157, 158, 162,
meditation, concentration, and 163, 165, 171, 175, 185, 186, 189,
wisdom 2612 212, 213, 214, 217, 218, 223, 224,
Megha 227 226, 227, 229, 230, 233, 234, 241,
Meiji, Emperor 260 243, 244, 145, 146, 153, 160, 261,
Memoirs of the Hky Period. See 265, 266, 267, 268, 26970, 271,
Hkyki 274
mendicant(s) (see also monk) 75, essence of 5, 11, 14
308
Index
fundamental 18, 19, 23, 26, 29 discipline (see also vinaya) 72,
fundamentally pure 17, 23 75, 76, 111, 214
of the Mahayana 32, 235 precepts (see also la) 89, 109,
nature of (see also mind-nature) 215, 216, 235
22, 137, 223 rules 99, 176, 223
of nirvana 71, 130, 136, 212 Mongols 63
oneness of 134, 229 monk(s) (see also bhiku; mendi-
ordinary 34, 212, 230 cant; priest) 7, 31, 32, 40, 41, 47,
primordial 265, 266, 267, 271 48, 49, 51, 52, 61, 62, 64, 75, 77,
and realms 21, 22, 24, 25, 26, 78, 88, 94, 95, 96, 97, 133, 136,
367 145, 1545, 1556, 158, 164,
sagely 34 1701, 173, 174, 1767, 1778,
seal of (see also mind-seal) 278, 181, 182, 189, 211, 213, 215, 216,
65, 129, 130, 137, 226 218, 219, 220, 222, 223, 228, 229,
that abides nowhere 134, 138 234, 235, 236, 2467, 259, 260,
transmission of 356, 102, 142, 261, 263, 268, 269, 272
223, 226 monkey, parable of 149
true 24, 25, 116 Monumenta Nipponica 248
truth of 37, 40, 72, 134, 186, 213 moon 71, 98, 137, 157, 158, 179,
Mind (see also One Mind) 71, 102, 224, 233, 265, 266
116, 149, 158, 183, 212 moral 50, 53, 76, 149, 169
mind-ground 21, 23 conduct (see also la) 76, 77, 79,
mind-nature (see also mind, nature 85, 121
of) 24, 36 precepts (see also la; vinaya)
mind-only 266 78, 85, 98, 99, 108, 109, 111,
mind-seal (see also mind, seal of; 124, 125, 127, 149, 211
One Mind, seal of) 12, 253 morality (see also la; vinaya) 49,
Mingan. See Eisai, Myan 51, 52, 80, 81, 85, 98, 99, 103,
Ming dynasty 56, 69 109, 110, 111, 112, 124, 125, 126,
Mingxun 200 149, 153, 156, 158, 159, 160, 169,
Mingzhou 62, 133 171, 182, 213, 225
minister(s) 78, 79, 94, 98, 120, 174, support for 856, 158, 159, 214,
216, 241 234
Miscellaneous Talks. See Shb- morality, concentration, and wis-
genz zuimonki. dom (see also morality, medita-
Miraka 131 tion, and wisdom; la, samdhi,
monarch(s) 77, 79, 945, 97, 98, and praj) 225
99, 112, 120, 122, 125, 178 morality, meditation, and wisdom
monastery(ies) 64, 66, 96, 97, 269 (see also morality, concentration,
monastic(s) 211, 216, 259 and wisdom; la, samdhi, and
activities 168, 170, 171 praj) 22, 53
309
Index
Mount Dayu 178 Nans Rysaku 56, 69

Mount Dongye 178 Nanyuan Huiyong 132
Mount Emei 182 Nanyue Huairang 132, 136, 140
Mount Gdhraka. See Vulture Nanyue Huisi 103, 128, 181, 210
Peak Nara 66, 88, 128, 212, 219, 220,
Mount Hiei 49, 61, 66, 73, 88, 100, 225
101, 134, 210, 218, 219, 220, 221, Nara period 220
228, 241, 259, 260 Nryaa 217
Mount Huangbo 11, 12, 42 Narendrayaas 204, 205, 210
Mount Kya 175, 220 nature (see also self-nature) 15, 22,
Mount Kukkuapda. See Cockfoot 25, 116, 141, 181, 185, 215, 217,
Ridge 224, 231, 255
Mount Nichi 61 awakened 152
Mount Niutou 72, 88, 107, 128 awareness 21
Mount Penglai 238 of dharmas 23, 143
Mount Qingliang 177 essential 15
Mount Song 128, 132 fundamental 23
Mount Sumeru 86, 118, 274 mind-, of mind 24, 36, 137, 212,
Mount Tianlong 65 213, 223, 265
Mount Tiantai 62, 63, 65, 71, 88, nirvana 22
128 original 116, 120, 137, 212, 213,
Mount Tianton 64 223
Mount Yuwang 49, 62, 177 pure 23
moxibustion 147, 163 of reality 216
Mu, King 88, 220 samdhi 122
Mlamadhyamakakrik 196 of space 14
Mlasarvstivdavinayavastu 235 true 23, 216, 244, 265
Muromachi period 56 ultimate 140
Muzhou Daozon 232 wind- 2467
Myzen 51, 66, 241 Needle of Zazen. See Zazenshin
nembutsu 50, 118, 122, 184, 224,
N 2378, 272
nga(s) 105, 160, 162 Nembutsu school (see also Pure
Ngrjuna 103, 131, 150, 196, Land school) 122, 225
208, 246, 265 nianfo. See nembutsu
Nakamura, Hajime 218, 219, 225 Nichiren 242
Nland 64, 177, 227 Nichiren school 242
name(s) (see also letters; words) Nie Chengyuan 201
13, 15, 32, 102, 121, 144, 145 Nihonbukkyshi 50, 53
nameless 265 Nihonshistaikei 224
Nandivardhana 222 Nihonshohei 211
310
Index
nirmakya. See transformation Notes on Taking Tea for Nourish-

body ing Life. See Kissayjki
nirvana 20, 21, 22, 52, 72, 80, 85, Notes on the Memorial Temple for
86, 93, 110, 125, 139, 144, 154, Dharma Master Senk from the
158, 159, 211, 214, 216, 218, 223, Country of Japan 55, 64
234, 245 Notes on the One Thousand-
mind of 71, 130, 136, 212 Buddha Pavilion of the Cele-
Nirvana Sutra 237 brated Mountain Taibai 64
Nishijima, Gudo 248 Notes to the Latter-day World
Nittguhjunreikki 218 Dharma Lamp 108, 200, 220
no-birth 165, 190 Notes to the Words and Phrases
no-cultivation 130 89, 197, 218
no-dispute 92, 93 novice(s) 75, 178
no-form, world of. See world, of no- nun(s) 52, 75, 78, 94, 97, 1045,
form 168, 181, 215, 216, 237
no-mind 15, 16, 17, 18, 19, 22, 39, eight rules of respect 92
142, 144, 212, 229
non-action 271 O
nonattachment (see also detach- ocean 39, 115, 128, 169, 176, 265,
ment) 20 266, 272
nonbeing 13, 23, 30, 38 oense(s) (see also transgression) 52,
non-Buddhist(s) 83, 85, 95, 167, 78, 162, 165, 167, 184, 215, 222
168, 216, 235, 270 ve denitive distinctions of 158,
nondiscriminating 160, 166
dhyna 121, 138, 225, 230 four grave 76, 111, 143, 162, 180,
wisdom 149 183, 222
nondiscrimination 214 oering(s) 15, 62, 77, 106, 118,
nondual, nonduality 142, 226, 232, 135, 155, 172, 173, 185, 220, 222,
271 225, 234
nonexistence 141, 150 burnt 51, 218
Nnin 48, 4950, 523, 238 Ofcial Document Presented to the
non-realization 271 Emperor 82, 196, 218
nonseeking 20 jin Temple 182
non-thinking 261, 273 Okamura, Shohaku 248
no-practice 80 Okayama Prefecture 211
Northern Liang dynasty (see also mi Province 219
Liang dynasty) 201, 205 One Dharma 23
Northern Qi dynasty 204, 205 One Mind 11, 13, 14, 15, 23, 24, 28,
Northern Song dynasty (see also 29, 116, 11718, 186, 266
Song dynasty) 203, 236 seal of 63
311
Index
oneness 116, 118, 135, 214, 229, 245 three evil (see also evil, paths)
of the mind (see also One Mind) 125, 126, 225
134, 229 two 126
One Thousand Buddhas Towering patriarch(s) 6, 22, 34, 36, 40, 41, 61,
Pavilion 64 76, 102, 106, 107, 109, 123, 133,
One Vehicle 29 134, 136, 144, 148, 150, 184, 218,
On the Genealogy from Buddha to 230, 259, 260, 267, 271, 273, 274
Buddha 223 peace 8, 241, 243, 245, 254
On Zen Practice 248 Pei Xiu 7, 9, 11
ordinary being(s), people, person 5, Pengcheng, king of 107, 221
16, 21, 23, 24, 26, 27, 82, 110, perceptive faculties (see also sense,
167, 238, 270 perceptions) 6, 17, 18
ordination 153, 169, 172, 241 perfect and immediate awakening
original face. See face, original 115, 224
Osaka 217, 225 perfect attainment 116
other-power 259 perfect awakening 116, 117
perfect cessation (see also parinir-
P va) 136
pagoda 64 perfection(s) (see also pramit; six
pacala. See precepts, ve perfections) 117, 125, 126, 158
Panshan 231 of the knowledge of empiness (see
prjiks. See oenses, four grave also prajpramit) 91, 139,
paramrtha. See reality, ultimate; 185, 212
truth, ultimate, of ultimate perfect permeation 163, 168
meaning perfect practice 116
Paramrtha 205, 206 perfect principle 61, 102
Parikh 107 perfect rank 115, 224
parinirva 84, 86, 88, 136, 180, perfect teaching 100, 182, 224
181, 214, 216, 218, 222, 223, 233, Perpetual Peace Temple. See
235, 265 Eiheiji
Prva 131 phenomena, phenomenon (see also
passion(s) 55, 120, 169, 275 dharma) 25, 26, 27, 28, 86, 116,
self-aficting 118, 119, 181, 184, 143, 161, 163, 165, 166, 213, 223,
236 244, 266
path(s), pathway(s) 11, 14, 18, 20, phrase(s) (see also letter; word) 32,
26, 72, 73, 97, 99, 104, 119, 120, 86, 95, 109, 154, 159, 164, 191,
125, 141, 144, 148, 172, 184, 215, 235, 271
242, 243, 253, 255, 270, 271 pilgrimage(s) 63, 95, 177, 179, 181,
ve 159 225
non-Buddhist 167 Piola 107
Pigala 196
312
Index
Postscript to A Treatise on the Con- Prajpramit Sutra (see also

templation of Mind 128, 203, 225 Mahprajpramit Sutra) 172
power(s) (see also other-power; self- Prajottara 131
power; vow, -power) 178, 219, prtimoka 216, 236
221, 253, 254, 272 prattyasamutpda. See dependent
of condence 156, 157 origination
of dhyna 149, 183 pratyekabuddha(s) 24, 26, 80, 126,
supernatural, supramundane 20, 131, 213, 228, 234, 235
87, 105, 107, 154, 272 precept(s) (see also ila; vinaya) 52,
practice(s) 5, 11, 14, 15, 16, 18, 20, 53, 65, 76, 78, 79, 80, 85, 98, 105,
27, 32, 38, 49, 50, 51, 52, 53, 61, 118, 119, 121, 124, 125, 127, 135,
62, 65, 72, 81, 82, 85, 86, 87, 92, 158, 159, 160, 161, 162, 163, 164,
98, 103, 105, 112, 117, 118, 120, 166, 168, 169, 170, 175, 178, 182,
121, 122, 124, 133, 141, 143, 149, 211, 21516, 219, 222, 235, 269
1545, 158, 159, 162, 163, 165, bodhisattva 65, 109, 135, 148,
166, 169, 170, 171, 173, 175, 176, 158, 160, 220, 241
180, 182, 184, 211, 213, 216, 219, ve 80, 111, 159, 178
224, 228, 229, 233, 236, 2378, forty-eight less weighty 76, 169,
241, 242, 243, 244, 245, 247, 254, 215, 216
259, 260, 261, 262, 267, 269, 270, holder 163, 1667
271, 273, 274 monastic, for monastic discipline
myriad 13, 14, 28, 143, 271 75, 76, 89, 109, 215, 235
perfect 116 moral 78, 85, 98, 99, 108, 109,
sixteenfold 271 111, 124, 125, 127, 149, 211
ten 16 of restraint 109, 115, 160,
twelvefold 271 21516
practice-in-realization 262, 274 Small Vehicle, for rvakas 109,
praj (see also knowledge, of 158, 159, 211
emptiness; la, samdhi, and ten weighty 76, 169, 215, 216
praj; wisdom) 22, 23, 24, 51, threefold collection of 76, 169,
52, 53, 55, 71, 72, 78, 93, 95, 98, 215, 216
110, 122, 127, 135, 139, 141, 143, three hundred and forty-eight
156, 183, 225, 271, 272 215
Praj 193 two hundred and fty 111, 169,
praj-jna. See wisdom, -knowl- 180, 215, 216
edge priest(s) (see also clergy; monk) 49,
prajpramit (see also perfec- 50, 51, 52, 53, 54, 55, 56, 61, 64,
tion, of the knowledge of empti- 66, 69, 72, 73, 76, 95, 106, 128,
ness) 91, 94, 185 135, 173, 189, 190, 218, 220, 221,
Prajpramithdaya-stra. See 225, 228, 229
Heart Sutra
313
Index
principle(s) 11, 15, 82, 99, 120, 133, Rjagha 107, 214, 227
135, 145, 159, 160, 161, 164, 214, rkasa (see also demon) 104, 221
247, 266, 27 ratiocination 31, 32, 33, 34, 35, 36,
Chan 189 230
general 73, 75, 102, 143, 151, 168 reality 24, 86, 117, 130, 139, 140,
living 96, 186 151, 155, 244
perfect 61, 102 characteristics of 71, 73, 124, 156
ultimate 100, 117 one 23, 103
worldly 271 three modes of 121, 224
Zen, of Zen, of the Zen school 54, true, true mode of, true nature of,
79, 80, 82, 83, 93, 99, 101, 109, truth of 51, 90, 103, 111, 143,
116, 118, 122, 127, 129, 137, 151, 214, 216
143, 144, 151, 190, 217 ultimate 49, 52, 71, 73, 138, 157,
Profound Meaning of the Lotus 212, 215, 224
Sutra 52, 115, 164, 201, 211, 218 realization (see also practice-in-
Progress Into the Ordinary 249 realization) 11, 17, 18, 23, 62,
provisional, provisionality 84, 117, 79, 118, 119, 121, 137, 150, 183,
142, 144, 160, 166, 193, 224 224, 225, 226, 244, 246, 255, 261,
teachings 23, 84 262, 270, 271, 274
Puji 219 Realization of the Universal Truth.
pumnra tree 215 See Genjkan
Puyamitra 131 realm(s) 14, 15, 17, 21, 22, 23, 24,
Puyayaas 131 25, 26, 35, 367, 42, 141, 253, 255
Pura Kyapa 167 of animals 161, 225
Pure Land 25, 178 of the devas 105
Pure Land practice, school, teach- eighteen 19, 289
ing 50, 51, 237, 242, 259 enlightened 34, 230
Putong 131, 228 of hell 161, 225
of hungry ghosts 161, 225
Q sensory 21, 24, 26
Qianguang. See Senk three lower 225
Qi dynasty 210 reason 92, 116, 136, 138, 160, 161,
Qin dynasty (see also Eastern Qin 163, 164, 166, 213, 224, 271
dynasty) 209 and phenomena 116, 163, 165
Qinglin Shiqian 147, 233 Reasons for the Rise of the Chan
Qingyuan 246 School 129, 203
Qin, king of 94 Record at Wanling 229
quietude 145, 149, 231 Recorded Sayings of Linji 7
Record of the Buddhist Religion as
R Practised in India and the Malay
Rhultta 131 Archipelago (671695) by I-tsing,
A 208
314
Index
Record of the Transmission of the Rinzai sect, school (see also Linji
Dharma Treasury 178, 1801, school) 7, 47, 49, 51, 54, 136,
209 241, 259, 260
Record of the Transmission of the Rinzaishseiten 202, 225
Light. See Denkroku rite(s) 172, 174
Records of Ancient Matters. See esoteric 65
Kojiki samaya 61
Records of Important Items in the Ritsu school (see also Vinaya school)
Buddhist Tripiaka 203 55, 220, 260
Reections on the Notion of Faith. ritual, ritualism 242, 259
See Shinjinmeinentei goma (see also oering, burnt) 218
Reizei, Emperor 48 leader (see also crya) 47
relics 51, 62, 63, 83, 118, 172, 177 robe(s) 24, 40, 41, 80, 96, 130, 132,
religion 54, 55, 73, 87, 94, 103, 110, 136, 150, 175, 176, 177, 178, 179,
118, 133 181, 214, 227, 254, 273
state-supported 52, 54, 55 Dharma 49, 72, 171
state-supporting 52, 55 kaya 136, 176, 273
religious 5, 7, 8, 11, 22, 50, 53, 55, sagh 130, 135, 136, 170, 228
65, 260 robe and bowl 101, 130
act 101, 143 root(s) 28, 63, 185, 213, 244, 246,
observance(s) 77, 99 253
person(s) 15, 21, 33, 37 good 26
practice 5, 14, 20, 27, 32 samdhi 165
repa (see also robe) 181, 237 of virtue 95, 109, 113, 185
restraint(s) (see also self-restraint) Ryben 49
61, 99, 120 Rygonshu to Byakusangaidarani,
fourfold, four kinds of 80, 167, 217 Comparative Studies of Restored
precepts of 109, 115, 160, 21516 Sanskrit Texts 217
tenfold 167 Rysokuin 55, 69
retreat(s) 171, 172
summer 62, 106, 154, 171, 172, S
241, 246 Saga, Emperor 197
winter 171, 172 sage(s), sagehood, sagely (see also
reward body (see also three bodies) arhat; arhatship) 5, 34, 35, 36,
28 38, 39, 62, 72, 94, 105, 110, 145,
Rhodes, Robert 200 179, 231, 253
Ribenguo Qianguangfashi Citangji. Saich (see also Dengy) 47, 88, 100,
See Notes on the Memorial Tem- 197, 200, 215, 216, 218, 21920
ple for Dharma Master Senk sakdgmin 80, 221
from the Country of Japan kya Genealogy 226
315
Index
kyamuni 33, 63, 65, 72, 75, 82, Sangha. See Buddha, Dharma, and
85, 89, 102, 103, 129, 130, 134, Sangha
136, 142, 146, 150, 168, 211, 214, Saghabhedavastu 235
223, 226, 227, 235, 253, 260, 261 Sanlun school (see also Sanron
la trees 222 school) 100, 123
samdhi(s) (see also meditation; Sanron school (see also Sanlun
self-concentration; la, samdhi, school) 55, 100, 220, 225
and praj) 22, 51, 52, 53, 55, Sanskrit 57, 193, 211, 213, 217,
81, 87, 98, 103, 110, 121, 122, 226, 227, 235, 243, 244
127, 141, 165, 173, 177, 180, 186, riputra 77, 78, 83, 90
224, 225, 254, 255, 261, 266, 271, stra(s) (see also commentaries;
272 treatise) 66, 99, 115, 123, 129,
of all Buddhas 265, 271 137, 144, 187, 191, 269
dhyna- 125 scholar(s), scholarship 7, 52, 58, 64,
king 165, 266, 271 82, 102, 128, 169, 215, 237, 259
nembutsu 122 school(s) 34, 39, 42, 48, 49, 50, 51,
root 165 52, 53, 63, 66, 76, 82, 88, 99, 100,
self-fullling 261, 266, 271 1012, 104, 108, 109, 115, 121,
ragama 71, 212 1223, 125, 127, 128, 129, 133,
Samdhi that is the King of Sam- 134, 136, 137, 144, 150, 162, 190,
dhis, The. See Sammai zammai 219, 220, 225, 242, 259
Samantabhadra 15, 178 of the Buddhas Mind 49, 61, 65,
samaya 61 212
sabhogakya. See reward body Chan 23, 32, 47, 52, 54, 62, 72,
Saghabhadra 198 87, 88, 100, 102, 121, 129, 133,
Saghanandi 131 144, 148, 195, 212, 228
Saghapla 201 Daruma 48, 49, 118
sagh. See robe, sagh eight 55, 101, 122, 183, 220
Saghavarman 198, 235 of Hongzhou 7
Sammai zammai 261 Kegon 66, 212
samsara (see also birth and death) Kusha 102
14, 16, 21, 33, 229 Linji 7, 135, 241
Samudrajna 126 Mantra 90, 104, 139, 156
savara. See restraint of Mazu 6, 7
navsin 103, 131, 177, 178 Nembutsu 122
sangaku. See three learnings Nichiren 242
Sangaku school 121 nine 1012, 122, 134
sangha (see also four kinds of Northern, of Chan 5, 219
sangha members) 65, 78, 85, 88, Pure Land 242, 259
91, 97, 98, 99, 105, 106, 113, 158, Sangaku 121
169, 174, 215, 216, 222, 227 Sanlun 100, 123
316
Index
Shingon 47, 100, 101, 102, 259 Sekis (see also Shishuang Chu-
Shgendo 259 yuan) 272
St 53, 242, 259, 260 self 6, 17, 19, 24, 30, 42, 49, 52, 71,
Tendai 47, 48, 50, 54, 55, 61, 63, 90, 116, 141, 212, 232, 267, 274
65, 66, 73, 82, 101, 134, 215, self-abiding 116, 155
216, 219, 220, 228, 259 self-aficting passions. See passions,
three 47, 101, 144, 230 self-aficting
Tiantai 84, 85, 87, 92, 100, 110, self-attained truth. See truth, self-
111, 115, 119, 121, 124, 128, attained
140, 143, 159, 160, 163, 165, self-binding passions. See passions,
183, 211, 218, 220 self-binding
Tiantai Lotus 100 self-conceit 115, 118
Vinaya 99, 101 self-concentration (see also samdhi)
Zen 8, 4751, 53, 54, 55, 56, 61, 51, 81, 87, 98, 111, 120, 129, 141,
72, 73, 75, 80, 81, 83, 93, 143, 148, 165, 173, 186
99100, 1012, 106, 1078, self-condence 148
10912, 11516, 11819, self-contemplation 149
1214, 127, 129, 143, 151, 158, self-cultivating, self-cultivation 6,
159, 161, 162, 1689, 173, 176, 126, 130
190, 211, 217, 228, 242 self-eected 131, 141
scripture(s) (see also sutra) 40, 52, self-expression 214
57, 63, 66, 77, 78, 83, 85, 86, 87, self-fullling samdhi. See
89, 97, 108, 113, 115, 128, 129, samdhi, self-fullling
145, 164, 166, 167, 170, 173, 174, self-illumination 265
178, 180, 202, 219, 223, 233, 234 self-nature 25, 28, 84, 86, 101, 117,
Scripture on the Explication of 137, 141, 144, 167, 219, 224
Underlying Meaning 140, 205 self-power 259
seal 278, 136, 226 self-purity 234
Buddha- 245, 255 self-restraint 51, 169, 170
mind-, of the mind, of the One self-righteousness 270
Mind 12, 63, 65, 129, 130, 137, self-understanding 147
226, 253 Selling Water by the River: A Man-
of the Supreme Vehicle 11 ual of Zen Training 248
Sea of Penglai 190, 238 Senart, E. 227
Second Patriarch of Chan. See Senchaku Hongan Nembutsu Sh
Huike 50
seeking 13, 19, 20, 30, 31, 35, 37, Sengcan 132, 265
87, 113, 135, 148, 149, 218, 235, Sengyou 226
241, 243 Senk (see also Eisai) 61, 65
Sekiguchi, Shindai 201 Senkin 135
317
Index
Sennyji 66 Shbgenz (see also Eye and

sense(s) (see also six senses, sense Treasury of the True Dharma)
perceptions, sensory capabilities) 206, 247, 260, 261
28, 266 Shbgenz: Zen Essays by Dgen
faculties 90 248
objects (see also six sense objects) Shbgenz zuimonki 261
28 Shgakuji 260
perceptions (see also perceptive shogun, shogunate 48
faculties) 141 Shmu, Emperor 212
sensory realm(s) 21, 23, 24, 26 shmy. See chengming
sentient being(s) (see also living Shore, Jerey 57
beings) 5, 8, 13, 14, 16, 17, 20, Shoushan Shongnian 132
21, 25, 26, 28, 29, 142, 213, 214, Shu (see also Sichuan Province) 106
225, 229, 241, 265, 266, 270 Shugend school 259
Separate Biography of Monk Falin Shunj 66
of Tang 220 Shunxiao 220
Shan 233 Sichuan Province (see also Shu)
Shanxi Gorge 147 106, 237
Shaodong 238 Siddhrtha 221, 237
Shaolin Temple 128, 132, 253 siddhi 80
Shenfang 101, 199 ikhin 130
Shenxiu 40 ikamn(s) (see also novice) 75,
Shiga 219 215
shikantaza (see also sitting) 242, iknanda 204, 206
244, 245, 255, 261 iks. See three learnings
Shikantaza: An Introduction to la (see also moral conduct, pre-
Zazen 248 cepts; morality; precepts) 22, 51,
Shingon school (see also Mantra 53, 85, 98, 103, 109, 110, 121,
school) 47, 51, 55, 90, 100, 101, 125, 127, 153, 156, 158, 159,
102, 173, 220, 225, 259, 260 1601, 162, 163, 164, 1656,
shinjin datsuraku. See body and 169, 180, 183, 220, 222, 225, 235,
mind, dropping o of 236, 271, 272
Shinjinmeinentei 260 bodhisattva 65, 100, 136, 211,
Shinsen-en 63 220, 221
Shiren, Kokan 4950, 534, 56 perfection of 125
Shishuang Chuyuan (see also savara- 99, 121, 215
Sekis) 132 la, samdhi, and praj (see also
Shishuang Qingzhu 1467, 213, 232 discipline, concentration, and
Shitennoji International Buddhist wisdom; morality, concentration,
University 217 and wisdom; morality, medita-
Shitou Xiqian 233 tion, and wisdom; three learnings)
55, 98, 122
318
Index
silence 16, 22, 40, 150 Song dynasty (see also Liu-Song
Siha 131 dynasty; Northern Song
Similarities and Dissimilarities of dynasty) 47, 49, 51, 53, 55, 58,
the Teaching Forms 1001, 122, 61, 62, 63, 64, 71, 87, 102, 123,
134, 1423, 199, 218 129, 133, 134, 135, 171, 173, 176,
Single Mind Moral Precept 1278, 177, 182, 189, 225, 229, 236, 237
203, 220 Song Dynasty Biographies of Emi-
sitting (see also four basic postures; nent Monks 102, 154, 199
meditation, seated; shikantaza; St Approach to Zen, The 248
walking, standing, sitting, and St sect, school (see also Caodong
lying down; zazen) 38, 42, 105, sect) 51, 53, 136, 242, 259, 260,
108, 120, 145, 149, 150, 153, 218, 261
231, 242, 244, 245, 253, 254, 255, St School Scriptures for Daily
267, 268, 269, 272, 273, 274 Services 248
six consciousnesses 19, 28 Sources of Japanese Tradition 57
Six Dynasties period 201 South Asia 199
Sixfold Prajpramit Sutra 75, South Asian Sea 131, 176, 177
193 Southern Dynasties 237
six perfections (see also pramit) sovereign(s) (see also king; monarch)
13, 14, 28, 108, 112, 126, 159, 52, 94, 96, 98
186, 224 space 5, 11, 13, 14, 15, 21, 22, 27, 28,
six sense objects 19 301, 36, 38, 139, 140, 244, 265
six senses, sense perceptions, sen- speech 92, 126, 244, 265
sory capabilities 19, 23, 28, 29, ve types of 19
182, 265, 271 ramaa(s) (see also way-seeker) 90
Sixth Patriarch of Chan (see also ramaera(s) 75, 215
Huineng) 5, 11, 401, 136, 230 ramaer(s) 75, 215
skandhas. See ve skandhas rvaka(s) 20, 24, 26, 126, 131,
skillful means 29, 109, 117, 123, 158, 159, 211, 213, 217, 221, 228,
142, 157, 159, 160, 161 234
slander(ing) 73, 79, 89, 90, 91, 93, rvaka-Buddha(s) 20, 26
98, 99, 103, 215 rvast 218
Smaller Tiantai Text of Calming r Bhadra 64
and Contemplation 236 srota-panna 80, 154, 155, 221
Small Vehicle (see also Hinayana) stage(s) 17, 29, 35, 38, 39, 42, 126,
109, 126, 134, 158, 159, 167, 169 151, 181, 221, 224
Sjiji 259, 260 six 224, 271
solitary enlightened one. See ten 16, 25, 38, 222
pratyekabuddha Standard Method of Zazen. See
Solutions for Propagation 85, 93, Zazengi
121, 15960, 161, 163, 1656, star(s) 61, 81, 98
196, 218
319
Index
steelyard hook, metaphor of 147, Sutra of Forty-two Sections 7980,

235 110, 195
ubhkarasiha 197, 205 Sutra of Golden Light 172, 208, 219
Subhti 89, 185 Sutra of King Longevity 141,
subject and object 15, 19, 25, 27, 2056
265, 272 Sutra of Maitreyas Descent and
suchness 15, 20, 33, 214, 224, 232, Attainment of Buddhahood
253, 255 21415
Sudatta 236 Sutra of Moonlight Samdhi 141,
suering 16, 29, 52, 64, 79, 81, 83, 205
85, 93, 104, 110, 124, 127, 153, Sutra of Moral Conduct 149, 207
155, 175, 186, 218, 235, 272, 274 Sutra of Perfect Awakening 123,
Sfukuji 219 149, 202, 225
Sui dynasty 102, 205, 209 Sutra of Pleasure and Garlands
Sukhvat. See Land of Bliss 90, 197
Sumatra 72 Sutra of Ratnakumra 1267, 203
sun 5, 11, 14, 17, 38, 71, 98, 157, Sutra of Supra-sunlight Samdhi
179, 189, 217 112, 201
Sunjue 230 Sutra of ragama Practices
supernatural 20, 106, 157 801, 104, 125, 163, 172, 195,
faculties 245, 255 21718
power(s) (see also power, supra- Sutra of the Benevolent King 778,
mundane) 87, 105, 107, 154, 79, 94, 968, 194, 214
272 Sutra of the Bodhisattva Abiding
Supreme Bliss Temple. See Goku- in the Womb 222
rakuji Sutra of the Bodhisattva Precepts
Supreme Deity Kings Prajpra- for Practicing Good 142, 153,
mit Sutra 79, 195 161, 162, 167, 206
ragamasamdhi-stra. See Sutra of the Brahm Called Excel-
ragama Samdhi Sutra lent Thinker 93, 198
ragama Samdhi Sutra 212 Sutra of the Buddhas Names 172,
sutra(s) (see also scripture) 39, 40, 208
66, 85, 86, 87, 95, 100, 115, 123, Sutra of the Collection of the
128, 129, 137, 141, 142, 144, 161, Buddhas Original Practices 209
172, 173, 179, 186, 187, 191, 212, Sutra of the Diamond Samdhi
214, 215, 216, 218, 226, 235, 236, 141, 205
237, 238, 269, 273 Sutra of the Jain Satyakas Instruc-
Sutra of Bodhisattva Samudrajna tion 141, 205
126, 202 Sutra of the Names of One Thou-
Sutra of Examining through Div- sand Buddhas in the Past Kalpa
ination 141, 205 of Supernal Manifestations 226
320
Index
Sutra of the Original Practice 179, Taish shinsh daizky 6, 8

209, 213, 227, 237 Taiyuan 145
Sutra of Treasure Clouds 118, 201 Taiyuan Fu. See Fu
Sutra of Words of Truth on Great Taizhou 12
Acts 154, 207 Taizong, Emperor 225, 237
Sutra on Attaining the Mudr that Takakusu, J. 208
Effects the Strength of Con- Tanaka, Rysh 212
dence 157, 208 Tang dynasty 12, 58, 82, 87, 88,
Sutra on Contemplation of Saman- 100, 101, 102, 128, 157, 164, 179,
tabhadra 111, 143, 200 195, 202, 204, 205, 206, 208, 215,
Sutra on Contemplation of the Two 218, 219, 220, 223, 234
Bodhisattvas Bhaiajyarja and Tan Wusui 220
Bhaiajyarjasamudgata 226 Tanyas 207, 209
Sutra on Handing Over a Lotus Tathgata(s) (see also Buddha;
Flower 130, 204 Buddha Tathgatas; kyamuni)
Sutra on the Abiding of the Dharma 17, 27, 29, 34, 39, 40, 63, 78, 81,
83, 196 85, 91, 92, 93, 95, 98, 99, 102,
Sutra on the Excellence of the Dona- 104, 106, 107, 108, 109, 125, 126,
tion of a Lamp Fire 183, 210 127, 128, 130, 131, 132, 138, 139,
Sutra on the Great Drum of the 140, 142, 151, 157, 162, 173, 178,
Truth 131, 204 179, 183, 185, 214, 216, 21718,
Sutra on the Most Wondrous Su- 222, 225, 227, 230, 271, 272
preme Dhyna 111, 143, 183, dhyna 55, 121, 122, 138, 160,
2001 186, 225, 230, 236
Sutra on the Prince Coming into Five 217
Being with Auspicious Responses nirvana, parinirva, passing
179, 209 away of 86, 88, 125, 179
Sutra Treasury of Miscellaneous skillful means 123, 157
Jewels 1546, 207 stage 39, 151
Suw Province 66 teachings 87, 90, 93
tathgatagarbha 33
T teaching(s) 5, 6, 7, 11, 12, 14, 20,
Ta clan 61 21, 25, 26, 28, 30, 334, 39, 47,
Taibai 64 50, 51, 52, 62, 66, 72, 73, 759,
Taibaimingshan Qianfogeji. See 82, 83, 84, 85, 87, 88, 89, 902,
Notes on the One Thousand- 93, 94, 96, 978, 99, 100, 102,
Buddha Pavilion of the 103, 106, 108, 10910, 112, 113,
Celebrated Mountain Taibai 117, 118, 119, 120, 122, 123, 125,
Taigong Wan 106, 221 126, 128, 129, 134, 135, 136, 142,
Taira clan 48, 203 144, 155, 156, 157, 158, 159, 163,
Taira Kagekiyo 50 164, 165, 167, 168, 171, 174, 175,
321
Index
teaching(s) (continued) 236, 238, 241, 242, 243, 244, 247,

176, 178, 17980, 183, 186, 196, 260, 261
211, 213, 214, 215, 217, 218, 219, Theory of Zazen for Three Types of
222, 223, 225, 228, 234, 241, 246, People. See Zazensangonsetsu
259, 261, 2701, 272 The Universal Promotion of the
authentic 77, 92, 98, 99, 216, Principles of Zazen 248
222, 223 thinking (see also non-thinking;
on the awakened truth 72, 73, thought) 13, 31, 34, 41, 253,
77, 78, 89, 90 261, 2667, 269, 273
oral 20, 26 Third Patriarch. See navsin
perfect 100, 182, 224 Third Patriarch of Chan. See Seng-
provisional 23, 84 can
scriptural 72, 91, 137, 145, 163, thought(s) (see also thinking) 5, 6,
166, 169, 213 11, 13, 14, 18, 20, 25, 27, 33, 41,
three. See three teachings 42, 92, 108, 111, 115, 144, 146,
teaching, practice, and realization 155, 167, 186, 211, 214, 215, 217,
261, 270 245, 254, 265, 267, 271, 274
temple(s) 47, 48, 54, 61, 65, 66, 81, deepening (see also zazen) 111,
82, 95, 100, 129, 135, 155, 168, 112, 143, 145
172, 173, 174, 177, 178, 190, 212, ego- 112, 214
216, 220, 221, 231, 234, 260, 275 false 13, 17, 19, 22
ten conversions 16 Thoughts Expressed by Men of Zen
Tendai school (see also Tiantai in Medieval Japan. See Chsei-
school) 47, 48, 49, 50, 51, 53, 54, zenke-no-shis
55, 61, 63, 65, 66, 73, 82, 100, three bodies (see also Dharma body;
101, 103, 134, 173, 196, 215, 216, reward body; transformation
218, 219, 220, 228, 230, 234, 241, body) 28
259, 260 Three Chan Classics 7, 232
Tendai Shikan no Kenky 201 three collections, threefold collec-
Tennji 122, 225 tion of Buddhist teachings (see
Teshan 246 also Tripiaka) 73, 91, 99, 103,
Tetts Gikai 259, 260 164, 169
text(s) (see also commentaries; three countries (see also China;
stra; scripture; sutra; treatise) India; Japan) 100, 101, 102, 122
5, 6, 7, 8, 33, 34, 50, 54, 55, 56, threefold collection of purifying
57, 58, 69, 73, 87, 88, 90, 100, precepts. See precepts, threefold
119, 124, 160, 164, 168, 177, 187, collection of
191, 193, 195, 196, 197, 199, 201, three learnings (see also la,
202, 205, 207, 209, 211, 212, 213, samdhi, and praj; three
214, 215, 217, 218, 221, 222, 223, teachings) 224, 225
224, 225, 226, 229, 230, 233, 235,
322
Index
three periods of time 25, 27, 42, 80, Tokiwa, Gishin 222
94, 213, 243 Tkokuji 263
three poisons (see also greed, anger, Tottori Prefecture 211
and delusion) 165 trainee(s) 6, 14, 15, 16, 18, 19, 20,
Three Pure Land Sutras, The 209 21, 22, 24, 26, 29, 33
three refuges (see also Buddha, training 5, 13, 25, 40, 260, 261
Dharma, and Sangha; Three tranquility 124, 142, 153, 162, 267,
Treasures) 111, 159 269, 271
three teachings (see also la, transcendence 15, 20, 150
samdhi, and praj; three transformation body (see also three
learnings) 53, 55, 125 bodies) 28
Three Teachings Pointing to Where transformation city 25
to Return 175, 209 transgression(s) (see also oense)
Three Texts on Consciousness Only 29, 76, 78, 92, 96, 97, 98, 108,
206 112, 120, 139, 160, 164, 167, 171,
Three Treasures (see also Buddha, 184, 21516, 234, 235
Dharma, and Sangha; three ve grave 111, 143, 162, 183, 222
refuges) 94, 96, 97, 155, 182, seven groups of 158, 160, 166, 235
215, 217, 234 transmission 28, 36, 40, 55, 65, 87,
three vehicles. See vehicles, three 88, 100, 101, 103, 128, 129, 130,
throwing a pepper seed onto the tip 131, 132, 133, 134, 136, 137, 195,
of a needle, metaphor of 147, 233 212, 219, 220, 221, 223, 228, 270
Tianhuang Daowu 147, 233 master-to-master 100
Tiansheng Records of the Expand- of mind 356, 102, 142, 223, 226
ing Lamp 227, 228 special, independent of, outside
Tiantai (see also Zhizhe; Zhiyi) 86, the scriptures 66, 72, 213
89, 103, 140, 181, 197, 211, 219 Transmission of the Lamp 71, 73,
Tiantai Lotus school 100 88, 106
Tiantai school (see also Tendai treasure(s) 15, 22, 256, 73, 79, 84,
school) 52, 54, 64, 84, 85, 87, 92, 85, 146, 169, 171, 234, 247, 255
100, 110, 111, 115, 117, 119, 121, treasury(ies) (see also eye, and
124, 128, 135, 140, 143, 159, 160, treasury of the Dharma) 71, 77,
163, 165, 183, 211, 218, 219, 220, 88, 91, 119, 222
230, 234 eight 71, 108, 143, 169, 213, 222
Tiantong Rujing 51, 241, 261, 272 treatise(s) (see also commentaries;
tiger 108, 254 stra) 6, 40, 47, 54, 61, 66, 67,
Toba, Emperor 225 84, 85, 88, 115, 126, 140, 150,
Tdaiji 66, 212, 225 186, 206, 216, 219
Tfukuji 53 Treatise on Awakening Condence
Tji 100, 220 142, 157, 213, 218, 229
323
Index
Treatise on Letting Zen Flourish to ultimate, of ultimate meaning

Protect the State, A 43, 47, 84, 223, 243
4951, 538, 59191, 211, 212, universal 245, 247, 254
218, 220, 225, 228, 233, 234, 238 vessels of 98, 223
Kanmon edition 567, 191, 212, Zen, of Zen 52, 54, 78, 99, 103, 216
220, 229, 230 Tsuchimikado 47
Treatise on Teaching Time Tsukushi 65
Polemics 101, 103, 122, 134, Tsunoda, Rysaku 57
142, 199 Tukhara 96
Treatise on the Core of Analysis of Tuita Heaven 218
Buddhist Concepts Taken Up for Twenty-fth Patriarch of Chan. See
Meditation 235 Eisai
Treatise on the Treasury of Ana- two vehicles. See vehicles, two
lyzed Concepts of Buddhism
174, 209 U
Tripiaka(s) 63, 64, 91, 99, 100, Udraka Rmaputra 161, 2356
103, 123, 146, 164, 169, 177, 225 Ui, Hakju 213, 219, 220
Taish 8, 56, 226 Uji 241
Tibetan 194, 197, 198, 199, 203, unconditioned 20, 39, 217, 243,
204, 205, 207, 209 245, 255
True Dharma 21, 28, 29, 31, 33, Universal Guide on the Right Way
212, 254 to Zazen, A 248
eye and treasury of 71, 212 Universally Recommended
truth 17, 35, 38, 52, 66, 72, 73, 77, Instructions for Zazen 2489
78, 85, 86, 89, 95, 97, 98, 99, 101, Universal Recommendation of True
103, 104, 132, 134, 136, 138, 139, Zazen, A 239, 2423, 2479,
142, 145, 154, 156, 163, 164, 166, 2515, 261
181, 187, 190, 221, 247, 267 universal salvation 242, 244
authentic 130, 136 University of Hawaii 57
awakened 72, 73, 77, 78, 87, 89, updhyya 153
90, 106, 140, 144, 186, 214, 216 Upagupta 1045, 131, 181, 237
of bliss and stability 148, 174 upsaka(s) (see also layman) 75, 215
Chan, of Chan 120, 128, 219 upsik(s) (see also laywoman) 75,
conventional 37 215
lamp of 73, 95 Upanya 195
of no-dispute 93 upoadha 65, 167, 169, 173, 216
one real, of one reality 85, 100, ua. See Buddha, protuberance
103, 139 on head of
single 24, 99, 134 Ua Sittapatra 217
stainless 82 Uttarakuru 107
threefold 63, 166, 167
324
Index
V vijaptimtra 142
Vimalakrti 15, 138, 177, 230
Vaipulya Sutra 111, 201
Vimalakrti Sutra 101, 138, 199
Vairocana 102
vinaya (see also monastic, disci-
Vail 177
pline; moral, precept; morality;
vajra 100, 222
precept; Vinaya) 52, 109, 111,
Vajrabodhi 102, 221
158, 167, 180, 222
Vajradhara 81
Vinaya(s) 65, 75, 99, 123, 129, 158,
vajrsana. See diamond seat
166, 167, 169, 173, 211, 216, 236
Vaiha 130
Vinaya in Four Divisions 76, 106,
Vasubandhu 131, 209
135, 158, 194, 211, 215
Vasumitra 131
Vinaya master(s) 101, 121, 158
Vedas 72, 90
Vinaya school (see also Ritsu
vehicle(s) (see also Buddha vehicle;
school) 99, 101
Great Vehicle; One Vehicle; Small
Vipayin 130
Vehicle) 24, 29, 72, 85, 158, 159,
virtue(s) 15, 75, 106, 121, 124, 127,
160, 161, 169, 213, 228, 235
129, 154, 156, 172, 179, 180, 181
best 71, 212
roots of 95, 109, 113, 185
bodhisattva 185
vrya (see also six perfections) 156
esoteric 100
Visions of Power: Imagining
ve 71, 213
Medieval Japanese Buddhism
supreme 11, 253
259
three 16, 24, 29, 33, 34, 91, 183,
Vivabhu 130
213
void 15, 21, 27, 71
two 25, 26, 158
vow(s) 75, 77, 82, 83, 87, 90, 105,
utmost 66
128, 185, 186
Veranj 106
bodhisattva 81, 274
verbal 90, 93, 139, 140, 151, 235
comprehensive 148
expression(s) (see also phrase;
fourfold grand, four extensive
word) 84, 122, 138, 140, 141,
159, 224
142, 214
original 79
Victoria, Brian Daizen 248
-power 160
view(s) 23, 24, 49, 52, 108, 131,
Vulture Peak 72, 128, 130, 214, 227
134, 147, 150, 182, 221, 229, 237,
255, 267 W
correct 22
Waddell, Norman 248
ego- 118
walking meditation 261, 274
evil 77, 92, 125, 153, 175
walking, standing, sitting, and
false 120
lying down (see also four basic
xed 49, 84, 90, 93, 118, 120
postures) 38, 105, 108, 145, 149,
perverted 119, 140
245, 274
325
Index
Wang Huizi 233 people, person of 73, 90, 110,

Wang Xizi 233 124, 139, 184, 190
Wannian Temple 62, 63, 64, 135 pure 110, 111
warrior and pearl, parable of 1819 that extinguishes suering 110,
warrior clans 48 124, 153
water and waves, metaphor of 266 three kinds of 92
Way (see also Awakened Way) 18, true 121, 164
20, 29, 76, 98, 103, 121, 123, 135, untainted 38
143, 146, 150, 155, 156, 163, 175, wish-fullling gem 146
215, 231, 232, 253, 255, 260, 267, women 84, 91, 112, 168, 174, 185,
268, 270, 271, 272 221, 269
way-seeker(s) (see also ramaa) word(s) (see also letters; phrases)
51, 77, 90, 96, 98, 147, 148, 169 6, 11, 16, 20, 22, 28, 29, 30, 38,
Wei dynasty 132, 205, 207, 208, 41, 49, 65, 76, 88, 93, 96, 98, 104,
209, 220, 228 107, 108, 115, 117, 119, 122, 123,
Weinan 177 134, 137, 138, 139, 142, 144, 145,
Weishan Jingce 50 146, 147, 148, 150, 151, 153, 157,
Weishans Staff of Vigilance. See 160, 163, 165, 170, 171, 176, 191,
Weishan Jingce 211, 214, 223, 227, 231, 232, 233,
Weiyang sect 136 244, 247, 253, 265, 271
Wenbo 182 Words and Phrases in the Lotus
Western Capital 200 Sutra 86, 89, 197, 211
Western Jin dynasty (see also Jin world(s) (see also latter-day world)
dynasty) 201, 206 of desire 126, 223
wheel(s) 174, 217 of form 223
Dharma, of the Dharma 110, future 81, 83, 94, 97, 108
156, 213, 218, 243, 272 of no-form 223
three 71, 185, 21213 three thousand 98, 130, 179, 184
wisdom (see also discipline, concen- three, threefold, triple 76, 223,
tration, and wisdom; morality, 231
concentration, and wisdom; World-honored One(s) 41, 79, 106,
morality, meditation, and wis- 110, 138, 232
dom; praj) 19, 20, 22, 23, 31, worldliness, worldly 72, 82, 116,
39, 41, 72, 86, 87, 92, 111, 112, 121, 135, 147, 148, 166, 168, 174,
120, 124, 137, 140, 151, 153, 158, 175, 213, 265, 266, 270, 271
171, 216, 221, 262, 267, 271, 272 world-systems 17, 39
all-knowing 138 Wu dynasty 209
eye(s) of 164, 171, 272 Wushi Jieshen 133
great 15, 184, 272 Wutaishan 177, 225, 234
-knowledge 125 Wuyueguo 219
nondiscriminating 149 Wuzhe 234
326
Index
X Ysai and his problems developed

in the Kzengokokuron 56
Xiangtian Temple 177
Yoshida, Osamu 232
Xiaoran 88, 220
Yuanling 11
Xiaozong, Emperor 63
Yuanwu Keqin 206, 214, 215, 231,
Xinghua Cunjiang 132
232, 233, 238
Xingman 220
Yuchu 64
Xinluoguo 219
Yudhapati 95
Xinwen Tanben 133
Yuezhi (see also India) 97
Xitang Zhizang 11
Yunmen sect 136
Xiuchansi 128, 177
Yu Ridge 72
Xuan Huaichang 133, 150
Xuansha Shibei 230, 231 Z
Xuanzang 95, 178, 179, 181, 195,
Zanning 102, 199
196, 199, 204, 206, 207, 208, 209,
zazen (see also meditation, seated;
214, 229
sitting) 62, 87, 120, 233, 241,
Xuean Congjin 133
243, 2446, 247, 254, 255, 259,
Xuedou Chongxian 206
261, 262, 265, 266, 267, 268, 269,
Xuefeng Yicun 213, 231, 232
270, 271, 2723
Y Zazengi 247, 261
Zazen Lancet. See Zazenshin
Yama 36
Zazensangonsetsu 260
Yamada-gun 182
Zazenshin 247, 261
Yamaguchi Prefecture 212
Zazenyojinki. See Advice on the
Yamato Province 219
Practice of Zazen
yna. See vehicle
zen (see also chan; dhyna) 55, 76,
Yanagida, Seizan 50, 56, 58, 213,
128, 215, 216, 243, 245
220, 223, 224, 233
Zen (see also Zen school) 50, 51, 54,
Yantou Quanhuo 146, 147, 232
65, 723, 83, 95, 102, 116, 119,
Yasuda Joshu Roshi 249
1434, 151, 153, 163, 183, 186,
Yiji 219
215, 225, 246, 253, 259, 260, 261,
Yijing 164, 181, 208, 229, 235
2701, 272, 274
Yixing 198, 205
awakened truth of 78, 216
Yei 219
essentials of 129, 142, 144
Yjin 229
master(s) 241, 246
Yj (see also Eisai) 63, 65
person(s) 112, 124, 125
Yokawa 210
practice(s) 49, 50, 51, 52, 53, 82
Yokoi, Yh 248
practitioner(s) 51, 53, 217, 242,
Ykji 260
255
Yongming Yanshou 201
principle(s) 55, 75, 79, 80, 82, 93,
Ysai. See Eisai
99, 118, 137, 143, 144, 151, 217
327
Index
Zen (continued) Zhangling Shouzhuo 133

studies 8, 260 Zhanran (see also Miaole) 52, 85,
temple 48, 65, 82, 129, 172, 173 89, 196, 197, 218, 219
truth 52, 54, 99, 103 Zhaozhou Congshen 2323, 246
Zen Buddhism 57 Zhenguan 179
Zen for Daily Living 248 Zhenyan. See Shingon
Zen Master Dgen 248 Zhiju 212
Zennosuke, Tsuji 50, 53 Zhiqian 209
Zen Pioneers in Japan 57 Zhiyan 202, 230
Zen school (see also Chan school; Zhiyi (see also Tiantai; Zhizhe) 52,
Rinzai sect; St sect) 8, 4751, 84, 103, 119, 128, 140, 181, 197,
534, 556, 61, 72, 73, 75, 80, 198, 201, 203, 211, 218, 219, 224,
81, 83, 93, 99100, 1012, 106, 235, 236, 237
1078, 10912, 11516, 11819, Zhizhe (see also Tiantai; Zhiyi) 64,
1214, 127, 129, 143, 151, 158, 128, 211, 219
159, 161, 162, 1689, 173, 176, Zhongling. See Hongzhou
190, 211, 217, 228, 242 Zhongyi, King 219
Dharma transmission in 1313 Zhou dynasty 88, 221
imperial sanction for 47, 56 Zhu Fonian 222
lineage 75, 129, 137 Zizhou 157, 234
propagation of 47, 48, 56 Zongmi 7
traps and nets of 102, 142 Zongze 193
Zen Teaching of Huang Po on the Zuigan Rysei 69
Transmission of Mind, The 8 Zuyong 177
Zhang Guoan 18990
328

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ZEN TEXTS

BDK English Tripiaka 73-III, 98-VIII, 98-IX, 104-I

Essentials of the Transmission of Mind

Translated from the Chinese by

A Treatise on Letting Zen Flourish

Translated from the Japanese by

A Universal Recommendation for True Zazen

Advice on the Practice of Zazen

Commons Attribution-Noncommercial-NoDerivatives 4.0 International license

agreement and the provisions stated on the website at http://www.bdk.or.jp/.

disallow modification. However, if any Buddhist group or scholar of Buddhism has

inclusion of the contents in a publically available online database of Buddhist sources),

please contact us for permission and unrestricted files.

dBET PDF Version

All rights reserved. No part of this book may be reproduced, stored

First Printing, 2005

Printed in the United States of America

It must be mentioned here that the final object of this project is

A Message on the Publication of the English Tripiaka

Editorial Foreword MAYEDA Sengaku vii

Publishers Foreword Francis H. Cook ix

A Treatise on Letting Zen Flourish to Protect the State

A Universal Recommendation for True Zazen

Advice on the Practice of Zazen

A List of the Volumes of the BDK English Tripiaka (First Series)

Essentials of the Transmission of Mind

The Essentials of the Transmission of Mind (Chuanxinfayao) is a

The essence of the mind is empty, and the myriad conditions

The use of the sun as a metaphor for the enlightened mind is

The admonition to avoid activating thoughts is also a hallmark of

Just do not generate conceptual interpretations on the basis of

Yet this is not an early Chan text. On the contrary, it is perhaps

Huaihais retrospective status became higher after his death. Huangbo

This translation was originally prepared on the basis of the crit-

Compiled with a Preface by Pei Xiu of Hedong

lived beneath the Eagle Promontory of Mount Huangbo in Gaoan

myself [with these teachings] as my mind-seal, but I have not

Preface done this eighth day of the tenth month of the

To make oerings to all the Buddhas of the ten directions is infe-

This mind is the mind of no-mind. Transcending all charac-

3. The Fundamentally Pure Mind

There is truly not a single thing in this fundamental Buddha. It

sky, which illuminates uniformly throughout the ten directions

through eons of diligent seeking but never achieve enlightenment.

4. This Mind Is Buddha

You trainees should have no doubts. It is the four elements that

[Gloss:] There is consciousness eating and wisdom eating. To

without generating greed or attachmentthis is called wisdom

5. The Teaching of the Mind-ground

Trainees who want to understand the essential determination [of

interior and exterior, without enumeration, without shape, with-

It is only that if one is deluded as to the fundamental nature

6. Forget the Mind

If a trainee considers birth and death for but a single moment

7. Be Enlightened to the Mind,

true location of the treasure. Therefore, it is said only that it is

Ordinary people are frequently unwilling to empty their minds,

a single vital brilliance. The single vital brilliance is the mind.

Question: What is enlightenment, and how should it be cultivated?