Concerning Receiving the Precepts

―
……………………………………………………
To learn the Buddha Way
is to learn one’s own self.
To learn one’s own self
is to forget one’s own self.
To forget one’s own self
is to be enlightened
by the myriad dharmas.
To be enlightened
by the myriad dharmas
is to let one’s own mind and body
as well as that of all others
fall off.
( from: Chapter “Genjô-kôan” in the Shôbôgenzô by Master Dôgen )
……………………………………………………

Contents
Morecambe Bay seen from a hill in the Lake District, UK. (photo by Hiroshi Tokui)
Opening Comments :
Concerning Receiving the Precepts…………… by YAMADA Ryôun 04
Teisho: Shôdôka (5)……………………………………… by YAMADA Kôun 007
Teisho: Shôyôroku (Book of Equanimity), Case 23… by YAMADA Ryôun 21
Words of Yamada Kôun Roshi (55) …………………………by TONOIKE Zen’yû 30
Sesshin in Kamakura im San'un Zendo
und Tempelbesuche in Kamakura und Kyoto…………by Lore MOLLY 37
Sesshin in the San'un Zendo
and Visits to Temples in Kamakura and Kyoto …by Lore MOLLY 38
Zenkai Schedule …………………………………………………………………… 39
Gallery …………………………………………………………………………… 40

Opening Comments:
YAMADA Ryôun
Concerning Receiving the Precepts
As I wrote in the previous issue, on 25 July in Kamakura’s San’un
Zendô and again on 11 August in Doorn (Netherlands), the ceremony of
receiving the precepts was held. At the former 11 people and at the latter 8
people received the precepts. On this occasion I would like to convey my
own way of thinking concerning the precepts.
First of all I want to make clear that no one is pressured to receive
the precepts. Each one of you must follow your own inclinations and decide
for yourselves. As a matter of fact, even though from some time ago many
people had expressed their desires in this regard I kept putting off holding
such a ceremony. There were two simple reasons for this. First, I was not
sure how it was to be done; and second, I had heard from Koun Roshi that it
was quite a burdensome task for the one administering the ceremony. (I
myself while still in my 20’s had received the precepts from both Hakuun
Roshi and Koun Roshi.) What finally led me to go through with it was that
over a year ago several people who had participated in the NASK (North
American Sanbô-Kyôdan) sesshin had asked about this, and their
petitioning had become stronger and stronger. At that point I thought that
not to comply with those so earnestly seeking to receive the precepts would
be to fail in my duty as head of the Sanbô-Kyôdan.
When I consulted Tonoike Roshi about the procedure for such a
ceremony, he said that he was sure that Koun Roshi had written out the
procedure and left it somewhere. A search through the study of Koun
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Roshi uncovered such a document written in his own hand and dated
September 1988. At this point I felt that Koun Roshi was giving me the
go-sign, and I decided to have the ceremony. However, I wanted to do it
first at the San’un Zendô. In answer to the announcement of this
ceremony 11 people applied. Then at Doorn 8 people including those from
NASK applied.
What is Receiving the Precepts?
In general the meaning of Receiving the Precepts is that one formally
becomes a Buddhist, analogous to a person receiving baptism and becoming
a Christian. In addition the precepts state the rules of life to be observed
by a Buddhist as well as the attitude of mind with which they should be
observed. But this understanding does not really make clear the true
meaning of receiving the precepts.
What are precepts? Put very concisely precepts are the true self.
It is one way of referring to the essence of the self. Those who are working
on koans finally reach a stage where they must thoroughly work on the
precepts as the essence of the self. All of the many precepts – the Precepts
of the Threefold Return, the Three Unified Pure Precepts, the Ten Grave
Precepts – are used as koans. Each one is part of a process of making clear
in detail from various standpoints the essence of the self. (Of course, every
koan also is part of such a process of clarifying the essential self.)
To vow to oneself to believe in one’s true self, to experientially
discover one’s true self, and to personalize that true self that one has
discovered, is the meaning of the ceremony of the precepts. It is not at all
to vow to follow rules given from the outside.
It is necessary to go through these precepts one by one and to
examine them in detail in the dokusan room. However, to give some idea
about this here is one example.
The first precept of the Ten Grave Precepts is the famous one “Not to
Kill.” Usually this is taken to mean that one must not kill another human
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eing. But that is not true. “Not to Kill” are words used to express the
essence of a human being as “One cannot kill.” In Issue #340 to express
the essence of the self I used the words “People do not die.” Since to
explain further would intrude on dokusan procedure I will stop here, but all
of the precepts are basically seen in the same way.
I have explained the essential element of receiving the precepts.
But that does not mean that I am saying one should receive them. Even if
someone should agree with my explanation, there are particular
circumstances for each individual. Therefore, each one must decide
personally after weighing his/her station in life, situation and so on. As for
myself I intend to hold such a ceremony as necessary in Japan and abroad
once a year or every two years.
(translated by Jerome CUSUMANO with the assistance of SATO Migaku)
Picture by Ursula Okle
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Teisho on the SHÔDÔKA
By YAMADA Kôun
Lecture Five
This jewel of no price can never be used up;
Though they spend it freely to help people they meet.
Dharmakaya, Sambogakaya, Nirmanakaya,
And the four kinds of wisdom
Are all contained within.
The eight kinds of emancipation and the six universal powers
Are all impressed on the ground of their mind.
The best student goes directly to the ultimate,
The others are very learned but their faith is uncertain.
Remove the dirty garments from your own mind;
Why should you show off your outward striving?
Some may slander, some may abuse;
They try to set fire to the heavens with a torch.
I hear their scandal as though it were ambrosial truth;
Immediately everything melts
And I enter the place beyond thought and words.
When I consider the virtue of abusive words,
I find the scandal-monger is my good teacher.
This jewel of no price can never be used up; though they spend it freely to
help people they meet. No matter how frequently we use this jewel of no price, we can
never use it up. We meet people in various situations and environments. And no matter
who we meet and no matter what their circumstances, we do whatever we can for others,
ungrudgingly and to the best of our ability. This aspect of "ungrudgingly" is actually the
wondrous virtue of our essential nature. The eighth of the Ten Grave Precepts is "Not
Sparing the Dharma Assets." The superficial meaning is that sparing our treasures is a
violation of this precept. However, viewed from the highest standpoint, that is, from the
standpoint of the Buddha-nature precepts [busshôkai], there is intrinsically nothing to
spare, even if we wanted to. This is the wondrous intrinsic virtue of our essential nature.
Seen from this standpoint, even the slightest thought that there is something that we could
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spare is already a violation of this particular precept. And this is how we should view the
meaning of these lines in the Shôdôka.
There is truly no limit to what we can do for others. And you will certainly suffer no loss
from helping others in this way. If you are kind to others, that kindness will be returned
to you in some form or other. Although we do not know in what form and by what means
that occurs, there is no doubt that the kindness will be returned. However, it is being
opportunistic if we are kind to others simply because we expect some sort of reward for our
actions. It is all right to believe that we will be rewarded for our kindness, but to practice
kindness solely to be rewarded is not kindness in the true sense. When you exert
yourselves in kindness to others without hoping to be rewarded, the virtue of that action is
the greatest of all.
I believe I spoke on another occasion about Ninomiya Sontoku, who studied Buddhism very
deeply. If you read his book entitled Ninomiya Yawa (Evening Talks of Old Ninomiya
Sontoku), you will find some very edifying passages. Among them is the following story
which Ninomiya-sensei is said to have recounted while in the bath at a hot spring in
Hakone:
Benevolence [Jap.: jin] is the ultimate goal of human beings. The writings of
Confucian and Mencian scholars are extremely obtuse and of little value. Let me
give an example from everyday life: this bath that we are sitting in. If I use my
hand to push the warm water in my direction, it may appear that the water is
coming in my direction, but actually it flows back in the other direction.
Conversely, if I push the water away from me in the other direction, it may appear
to go away from me but actually it flows back to me. If I push a little, a little water
comes back. If I push a lot, a lot of water comes back. This is the heavenly
principle. When we speak about benevolence [jin] or about righteousness [gi], these
are just names given to the action of pushing the water away from me. The action
of pushing the water in my own direction is known as non-benevolence [fujin] and
unrighteousness [fugi]. We should be very careful and circumspect about this
matter (Chi-no-maki [Chapter of Earth], 172).
Dôgen Zenji says:
The foolish person thinks that benefiting others before oneself will reduce one's
own benefit. But that is not the truth. The act of benefiting is the single dharma,
benefiting oneself and others.
Dharmakaya, Sambogakaya, Nirmanakaya, and the four kinds of wisdom are
all contained within. The eight kinds of emancipation and the six universal
powers are all impressed on the ground of their mind. Dharmakaya,
Sambogakaya and Nirmanakaya are a way of dividing the body of the Buddha [busshin]
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into three aspects. The Dharmakaya or dharma body [Jap.: hosshin] is the body that arises
due to dharma nature [hosshô]. It is the body that results from the true form of the
universe; it is our own true nature. Usually when we speak of the Dharmakaya we are
referring to Vairocana Buddha [Dainichi Nyorai].
The Sambogakaya [hôjin or "reward body"] is the Buddha body that appears as a result of
the virtue accruing from fervent practice. We discipline ourselves in practice to transform
others [Jap.: jigyôketa], and as a result we realize the Buddha body in which all virtues are
perfect and complete. Buddhism preaches that Amidha Buddha [Amida Nyorai] is this
"reward body Buddha."
Nirmanakaya Buddha [ôjin-butsu or "response body Buddha"] is the Buddha who appears
in order to save sentient beings in accordance with their level of aspiration. Since he
appears in myriad forms to save others he is also known as keshin-butsu, the "Buddha of
the changing body." In our world Shakyamuni Buddha is a representative example of
Nirmanakaya Buddha. There is also the example of the Bodhisattava Kanzeon. Although
he is already a Tathagata who has achieved authentic awakening and is called
"Awakened Buddha of the True Dharma," he is said to have appeared in the form of a
bodhisattva in order to save all sentient beings. Some of you may be familiar with the
sutra stating how the Bodhisattva Kanzeon changes himself into thirty-three forms when
appearing in the world to save others. Don't assume that this is some external matter of
little concern to you. Don't always look outside yourself. Your own true self appears in
various forms.
The "four kinds of wisdom" is a division into four types of the wisdom with which our
essential nature is intrinsically endowed. The first is great mirror wisdom [Jap.:
daienkyôchi], the wisdom that is like a great mirror as big as the universe. Like a perfectly
polished mirror, it reflects each thing as it is without the slightest distortion. A willow is
reflected green, a flower is reflected red, the booming sound of the drum is reflected
perfectly as it is, as is the shrill sound of the flute. Mountains, rivers, the earth, the sun,
moon and stars – all are reflected as they are. This activity is known as great mirror
wisdom.
The second is the wisdom of equal nature [byôdôshôchi]. It is the wisdom that all things
are equal and the same. This wisdom does not appear without the experience of kensho.
Once you have clearly realized kensho, you clearly realize that the myriad phenomena are,
just as they are, completely empty. In this sense they are equal, and the wisdom of equal
nature is the wisdom that discerns this. Thus, this wisdom is known as enlightened
wisdom.
Usually we see the things of the objective world only as existing scattered and separate
from each other. However, having once clearly seen the essential world, we realize that
they are the denominator of the fraction I am always using. It is the denominator that is
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zero while containing infinite capabilities. They are the denominator in which all things
are totally empty while containing infinite capabilities. The experience of realizing this
reality is known as kensho or satori. When we view things from the standpoint of this
essential world, we can readily accept that all things are absolutely equal. We all have the
wisdom to grasp the reality of this absolute equality. This is known as the wisdom of equal
nature [byôdôchi].
The next is the wisdom of wondrous discrimination [myôkanzatchi]. This wisdom clearly
distinguishes the individual aspect of each single phenomenon in the phenomenal world.
The activity whereby science observes phenomena in order to clearly delineate their
individual nature is also a version of this type of wisdom. When we talk about the wisdom
of wondrous discrimination from a religious standpoint, it means the wisdom that realizes
immediately the character, level of aspiration and state of consciousness of each individual
pursuing the religious path. In Japan we often see placards advertising the services of
fortune tellers which say that you need only "sit still and your character can be ascertained
with absolute accuracy." This can be said concerning great Zen masters. A person need
only enter the dokusan room and the master can immediately discern that person's state of
consciousness. In this connection there is an interesting story from the life of the Japanese
master Bankei Zenji:
Once when Bankei was staying at the Kannon Hall Kiyotani in Iyo Province,
Kantarô, the head of a village named Utsu in that district, came to him regularly
for Zen study. Although Kantarô probed and questioned searchingly, it was
impossible for him to approach the master's lofty heights. One day while on his
way to Kiyotani together with a friend named Yoshino Yojizaemon, Kantarô said,
"Every time I go there the master examines me with the same phrase, 'Has
Kantarô come?' Wait and see, it will be the same today. But this time, when he
says, 'Has Kantarô come?' I'm going to say, 'Who says that?'" When the two men
reached Kiyotani, Bankei came out and greeted Yoshino. He said nothing to
Kantarô. Finally, after a long pause, Kantarô said, "Well, master, how have you
been?" Bankei said, "Who says that?" Taken completely aback, Kantarô bowed
sheepishly (Unborn, Waddell).
Since I myself am still unripe in my practice, when I receive students in dokusan I have to
determine carefully and fully where their problem lies, and what is the best way to help
them understand, before I can give the most appropriate guidance. It's the same for a
doctor. An outstanding doctor need only look at the patient's face to immediately know
what is ailing him. Then he can make the most appropriate response. This is another
example of the wisdom of wondrous discrimination [myôkanzatchi], which is an intrinsic
ability of the essential mind.
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The final category is the wisdom of appropriate conduct [jôshosachi], the wisdom of acting
appropriately in accordance with the time, place and occasion. This is an extremely
important type of wisdom for anyone leading others in Zen practice. When Rinzai let out a
great "Katsu" or when Tokusan made appropriate use of his stick without uttering a word,
these were examples of the outstanding wisdom of appropriate conduct. Even without
citing examples from the outstanding Zen patriarchs, we ourselves respond appropriately
to each occasion throughout the day, now standing, now sitting, now weeping, now
laughing, all perfectly natural. If you see a car coming you get out of the way. When a
baby is hungry, he or she cries. This is a type of wisdom with which all human beings are
intrinsically endowed.
The above four types of wisdom are contained completely in the body. Once you clearly
grasp your true self you will understand this fact well.
The three bodies of the Buddha and the four kinds of wisdom are a formless treasure, the
treasure of one-mind, the treasure of Buddha-nature.
We come now to the "eight kinds of emancipation and the six universal powers" [hachigerokutsû].
The eight kinds of emancipation refer to eight methods of freeing ourselves from
illusion. Living in this world we experience various forms of suffering. The ancients
devised various ways to free ourselves from that suffering. For example, it is a common
human frailty to believe that there is something to gain in the external world and to be
attached to that something. We become attached to wealth, position and fame, and these
attachments are a form of delusive passion. Once we become attached to those delusions
we experience great suffering. In order to escape from that suffering we should realize that
all phenomena are empty, thus extinguishing the flames of delusive passions.
Also, as has been said from olden times, if you want to escape being captive to the charms
of a beautiful woman, you should imagine how that beauty will eventually turn into a
skeleton, and in that way you can free yourself from attachment. Buddhism lists eight
such ways of emancipation. These are all the properties and wisdom of the mind.
The six universal powers [rokutsû] refer to six kinds of supernatural powers. They are: (1)
the power of the divine state [jinkyôtsû], (2) the power of the heavenly eye [tengentsû], (3)
the power of the heavenly ear [tennitsû], (4) the power of discerning others' minds
[tashintsû], (5) the power of discerning fate [shukumeitsû], and (6) the power of reducing
vicious tendencies [rojintsû].
The power of the divine state [jinkyôtsû] is the power to change one's environment at will.
This power is also known as "the power of the divine feet" since it enables one to move
freely anywhere, flying through the air, for example. Another name is "the power of
changing one's body at will" [shin-nyo'i-tsû] since it enables you to transform your form at
will. Among the writings of my master Yasutani Haku'un Roshi is one entitled Record of
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the Supernatural Powers of Takahashi Yûmyô Shônin [Takahashi Yûmyô Shônin
Jinhenki]. According to that work, Takahashi Yûmyô Shônin possessed the remarkable
powers of the divine feet.
The power of the heavenly eye [tengentsû] is the supernatural power that enables one to
see how people will be born and die in lives to come. The power of the heavenly ear
[tennitsû] is the power to hear sounds that ordinary people cannot hear. The power of
discerning others' minds [tashintsû] is the power of reading others' minds. As the example
cited above shows, Bankei Zenji was evidently quite advanced in this particular power.
The power of discerning fate [shukumyôtsû], more properly known as shukuô-zui'e-chi, is
the power to know in detail about the previous lives and circumstances of oneself and
others. It is said that when we are born into this world we forget all memories of past lives.
However, some people retain some of those memories and can remember what they did in
former lives. Numerous examples of this power are mentioned in the cases of the
Denkôroku [Transmission of Light]. I consider them to be examples of such a power which
is also one of these supernatural powers.
The final power to reduce vicious tendencies [rojintsû] is applying the wisdom that allows
us to overcome delusive passions and attain perfect freedom without any obstructions
[Jap.: muge-jizai].
To say that these six universal powers "are all impressed on the ground of their mind"
means they are fully contained within our consciousness. It means that everyone's mind is
intrinsically endowed with these supernatural powers. Thus, the mind-heart is wondrous
beyond expression, and no-one knows the true nature of the mind. We do not know how
and why we are endowed with such powers. Even the Buddha himself does not know.
There is a line in one of the Book of Serenity koans: "The buddhas of the three worlds hang
their mouths on the wall." That is certainly the case. The buddhas of the three worlds and
all the generations of patriarchs cannot say a single word about it. This is no other than
our true self, also known by various other names such as one-mind, Buddha nature, true
suchness, dharma nature, MU, the sound of one hand, Masagin or Kanshiketsu. This is
the jewel without peer.
The best student goes directly to the ultimate, the others are very learned
but their faith is uncertain. The "best student" means a student of outstanding
aspiration. It is said that human beings can be classified into three levels of aspiration:
superior, middling and inferior. It means that there are different levels of intensity to the
religious aspiration with which we are all intrinsically endowed.
People of superior aspiration have only to realize once in order to understand the
fundamental nature of all things. The Sixth Patriarch, for example, suddenly came to
great enlightenment at the age of 18 when he heard someone recite the following words
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from the Diamond Sutra: "Dwelling nowhere, the mind comes forth." He could well be
called a religious genius. A true kensho experience is like that: coming to full
enlightenment in a single experience. There is the saying: "Pass one and you pass a
thousand or ten-thousand." In the case of MU as well, if you have truly understood, then
all koans should be easy to understand. Of course, the language of the koans is sometimes
difficult to understand, but once you understand the import of a koan you should clearly
see through that koan. The person of superior aspiration realizes the whole in a single
experience.
Yôka Daishi says that students of middling aspiration "are very learned but their faith is
uncertain." They read all sorts of books about Buddhism, attend this sesshin and that
zazenkai, travelling far and wide to attend lectures and teishos on Zen. However, in most
cases, they do not yet have firm faith. They remain unable to determine what is best and
flounder about, wasting their time. Many students are like this.
In this connection I recall how I myself first received instruction in Zen practice. My first
teacher was Kôno Sôkan Roshi who later became abbot of Hôkôji Temple deep in the
mountains. At the time I first met him he was the abbot of Myôkôji Temple in Owari-
Ichinomiya. By chance circumstances, he became the successor to Yamamoto Gempô Roshi
as abbot of a branch of Myôshinji Temple located in Shinkyô, the capital of the former
Japanese colony of Manchuria. It was there that I encountered Kôno Sôkan Roshi and
embarked upon the path of Zen. I should also mention that Myôkôji Temple in Ichinomiya
was very likely founded by Daiô Kokushi since his wooden image is there at the temple. I
was able to view that image when I visited Kôno Sôkan Roshi after the war and found it to
be a splendid piece of carving. I probably do not need to mention that Daiô Kokushi was
the teacher of Daitô Kokushi. Probably due to that dharma connection, we recited a
deathbed admonition of Daiô Kokushi [Translator's note: The text is usually attributed to
Muso Kokushi] before teisho at that temple in Manchuria, much like we recite the
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Hotsuganmon of Dôgen Zenji here at San’un Zendo. Here is the text of that poem:
I have three kinds of disciples; those who, vigorously shaking all entangling
circumstances, and with singleness of thought apply themselves to the study of
their own (spiritual) affairs, are of the first class. Those who are not so singleminded
in their study, but scattering their attention are fond of book-learning, are
of the second. Those who, covering their own spiritual brightness, are only
occupied with the dribbling of the Buddhas and Fathers are called the lowest. As
to those minds that are intoxicated by secular literature and engaged in
establishing themselves as men of letters and are simply laymen with shaven
heads, they do not belong even to the lowest. As regards those who think only of
indulging in food and sleep and give themselves up to indolence – could such be
called members of the Black Robe? They are truly, as was designated by an old
master, clothes-racks and rice-bags. Inasmuch as they are not monks, they ought
not to be permitted to call themselves my disciples and enter the monastery and
sub-temples as well; even a temporary sojourn is to be prohibited, not to speak of
their application as student-monks. When an old man like myself speaks thus, you
may think he is lacking in all-embracing love, but the main thing is to let them
know of their own faults, and, reforming themselves, to become growing plants in
the patriarchal gardens.
(Suzuki, Manual of Zen Buddhism, New York, 1960, pp. 150-151).
Here is an admonition that is strict while combining reason with feeling in good measure.
It is also brimming with compassion. We do well to listen to it with rapt attention.
Daiô Kokushi tells us that persons of superior aspiration will cut off all worldly
entanglements and devote themselves single-mindedly to the practice of MU, forgetting
themselves in that practice. Or else they will make clear the matter of their true self by
practicing with the question "What is Mind" or with the question "Who is it that hears the
sounds?" Needless to add, discarding all worldly affairs and sitting devotedly in shikantaza
[just sitting] is also nothing less than clarifying this matter of the self.
While Yôka Daishi dismisses the matter with a single line in his poem, Daiô Kokushi
speaks in some detail: "Those who are not so single-minded in their study, but scattering
their attention are fond of book-learning, are of the second (class)." Such middling students
read this and that sutra or sermon while devoting themselves solely to academic pursuits.
He then goes on to say: "Those who, covering their own spiritual brightness, are only
occupied with the dribblings of the Buddhas and Fathers are called the lowest." Many of
the monks tending temples in Japan are of this last class. Practicing little themselves, they
devote their energies mainly to the upkeep of temples they have inherited from their
parents. They are merely occupied with the dribblings of the Buddhas and Patriarchs.
This cannot be called upholding the Buddha Way in the true sense of the word.
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I also used to roam the used-book stores in my younger days, searching for books on
Buddhism and Zen. There was a time when I knew the location of just about every usedbook
store in Tokyo as well as the palm of my hand. I was captive to the notion that those
books contained some hidden truth I could discover by reading them. Seeing me return
home with one dusty tome after another, my wife sometimes scolded me. Nevertheless, no
matter how many books you may assemble in your private library, if you have not had an
experience of the truth, those books will provide you with no true solace.
There are other people who, taking too literally the meaning of phrases like "proper form is
the very heart of religion" or due to an inborn quirk, are dissatisfied unless everything is
done according to the book, whether it's how to raise and lower your chopsticks or any other
aspect of proper form. This does not even rate being called the dribblings of Buddhas and
Patriarchs. Indeed, if people go overboard with such finicky fanaticism they could well end
up plucking and discarding the carefully sown seeds of Buddhism.
There is much more to be said about Daiô Kokushi's admonition, but I will save it for
another occasion and proceed to the next lines of the Shôdôka.
Remove the dirty garments from your own mind; why should you show off
your outward striving? In other words, clean up the dirt in your own mind. Our true
mind is intrinsically pure without a single spot. Nevertheless, we ourselves create the dirt
of delusive thought, thus soiling the intrinsically pure Dharma body. This is the condition
of the unenlightened person [bompu]. We need only clean away that dirt, and the light of
our original self will shine brilliantly.
This line about removing the dirty garments from our own mind is taken from the famous
parable of a rich man's poor son found in the Lotus Sutra. Immensely popular since
ancient times, the parable is so important and profound that it is said to provide the
foundation for both the Tendai and Hokke schools of Buddhism. Although the teishos of
many outstanding masters say this parable is found in the Parable Chapter of the Lotus
Sutra, it actually appears in the Faith-Discernment Chapter of that work. The parable in
the Parable Chapter is that of the burning house of the three worlds, which is preached by
the Buddha himself. As for the parable of the rich man's son, four disciples hear the
sermons of the Buddha, believe and understand his teachings and experience great joy.
They then use this parable to explain to the Buddha the process by which they came to
believe and understand his teachings. Let me quote just the opening lines of that parable:
World-honored One! Now let us [Subhuti, Maha-Katyayana, Maha-Kasyapa,
Maha-Maudgalyayana] have the pleasure of speaking in a parable to make plain
this meaning.
It is like a man who, in his youth, leaves his father and runs away. For long he
dwells in some other country, for ten, twenty, or fifty years. The older he grows,
the more needy he becomes. Roaming about in all directions to seek clothing and
15

food, he gradually wanders along till he unexpectedly approaches his native
country. ...
(The Threefold Lotus Sutra, Weatherhill, New York, 1975, p. 111).
We unfortunately don't have the time here to go into great detail concerning this parable,
so let me summarize.
A rich man has an only son and they live together in a stately mansion like a palace.
However, while still young, the son runs away from his father's home and wanders about in
other lands, eventually descending into a state of dire poverty. Having completely
forgotten that he is the only son of a fabulously wealthy man, he lives the life of a beggar at
the gates of the city, clothed only in dirty rags. He happens to wander to the gates of his
father's mansion. The father takes one look at the beggar and immediately recognizes his
son. When he tries to invite him inside, however, the son runs away in fright. The father
then uses various devices to attract his son, first giving him lowly and dirty jobs. He even
changes into clothes as dirty as his son's and goes to meet him. Gradually winning over his
son's trust, he gives the young man increasingly more responsible work until he can finally
announce to the world that the man is actually his only son and bequeath his entire fortune
to him.
The only son of the wealthy man runs away from home and suffers throughout his aimless
wanderings: this is actually our own condition. Although we are all without exception
intrinsically endowed with the wisdom and virtue of the Tathagata, we fail to realize it and
wander through the streets and byways in dirty clothes. When the rich man attempts to
attract his son by also dressing in dirty clothes it is like the spiritual master who descends
to the student's level of understanding. This is known as "ashes on the head and mud on
the face" [kaitô-domen] or "mixing mud and water" [wadei-gassui]. The master becomes
splattered with mud in order to mix in with the masses and gradually lead them to the
truth. This is the act of saving all beings. When the rich man finally announces that the
young man is his only son, this is the state where, due to our practice, we are clearly
confirmed that we are (and we act like) children of the Buddha, proclaiming this to the
world.
To "remove the dirty garments" means we need only remove the dirt of our delusions and
the original, pure Buddha-nature will shine forth in all its brilliance. The "dirt" lies within
our minds. That is why Yôka Daishi tells us to "remove the dirty garments from your own
mind."
The source of the "dirt" in our minds is the delusion of self versus other and the illusion of a
separate self that arises from this. This is indeed the source of all sin. If we can remove
that, the intrinsic Buddha nature will be revealed in the world of phenomena. If we can
clearly realize this original, pure Buddha-nature, even belief in the usual sense becomes
16

unnecessary. But we must remove the dirty garments from our mind and encounter that
Buddha-nature face-to-face for the lines of the poem to have any meaning for us.
Why should you show off your outward striving? In other words, if we attempt to
find the truth outside ourselves in outwardly-directed striving, there will be no good results
to be proud of. We need only sweep away the delusive thoughts in our own minds; there is
absolutely no need to pursue something outside of us.
Some may slander, some may abuse; they try to set fire to the heavens with
a torch. During practice toward realization and of course afterwards as well, Zen
practitioners are apt to be the target of various criticisms and gibes. Those who have
experienced kensho are prone to a somewhat proud bearing or the use of strange words,
giving off the stink of Zen and inviting the displeasure of others. They may sometimes be
accused of being "Zen devils." However, if you have had a true experience, such abusive
words should not bother you at all. Your attitude is: "Say whatever you please. You can
slander and abuse, it doesn't bother me."
Case 28 of the Gateless Gate, "Ryûtan's Name Echoes On and On," describes Tokusan's
first meeting with Master Ryûtan. Tokusan, although still unenlightened at the time of
the exchange, considered himself to be a match for anyone in China when it came to
expounding the Diamond Sutra. That sutra says human beings must practice for an
endlessly long period of time if they are ever to attain Buddhahood. Nevertheless, here was
a very suspicious monk named Ryûtan living in southern China and prattling about this
very mind as being Buddhahood, this very body as Buddha and other such nonsense. "I'll
go and put a stop to this at once!" said Tokusan and he set out with great pomp and
circumstance. The koan begins at this point in the story. I won't go into the details of that
koan now. What I want to emphasize here is that, for people who are only familiar with
what they have learned from books, the words of those who preach the truth are bound to
appear strange and suspicious. Such preachers of the truth then become the target of
abuse. And yet, for the person of clear eyes, such abuse falls on deaf ears. Others may say
their fill, but it doesn't bother them. As Yôka Daishi says: “Some may slander, some may
abuse. They try to set fire to the heavens with a torch.”
There is nothing stronger than the truth. And those who challenge the truth will
eventually have to throw in the towel. It's just like trying to set fire to the sky; all you will
do is end up wearing yourself out. No matter how fiery and abusive your criticisms, you
can't make a dent in the essential world. For people who have no real Zen experience, the
words of Zen persons will seem illogical. They will turn up their noses in displeasure. But
no matter what they say, the essential world will not budge. On the contrary, those who
abuse will only wear themselves out in the process.
I hear their scandal as though it were ambrosial truth; immediately
everything melts and I enter the place beyond thought and words. Even
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though you hear gibes about Zen, attacks on Buddhism or the words of misguided critics, it
is just like drinking ambrosia. Yôka Daishi displays his own state of mind for all to see.
Although I cannot say that I have ever seen or tasted ambrosia [Jap.: kanro], it is said to be
a lustrous beverage which in its concentrated form is like precious oil, cures all illnesses,
and restores strength. Perhaps it's a little like the purest honey. At any rate, even if you
hear the criticisms of others, far from becoming angry you feel gratitude and joy, as if you
were drinking ambrosia.
All criticism melts away like snow when you clearly realize that there is not one thing. If
there is not a single thing then there is nothing in the entire universe that is not you
yourself. This is truly a world beyond description. There is no way we can explain it
logically, for it is indescribable. You realize that you do not have any enemies in the whole
universe, that when you turn over the world of things they are all the same buddha nature.
As long as you see only the aspect of phenomena you can never understand this state of
consciousness. But for a person who has clearly seen the world of truth, all evil ones and
enemies melt into the water of Buddha nature.
Devadatta, who once attempted to injure Shakyamuni, was his cousin. One day he
happened to see Shakyamuni passing by on the road below and pushed a great stone
rolling down the mountain to kill him. But Shakyamuni said that seeing Devadatta was
like seeing Rahula, his own son. Shakyamuni considered even someone who tried to kill
him as equal to his own son. When we make the essential world our own in true
experience we melt into a wondrous world of oneness, a world that cannot be explained in
words no matter how we try. The Vimalakirti Sutra, which was translated into Chinese
from the Sanskrit by Kumarajiva, contains the chapter known as The Inconceivable
Liberation [Jap.: fushigi-bon] with the following passage: "It is called inconceivable because
its ways cannot be known." This is just another name for Buddhism itself. The ultimate
meaning of Buddhism is the Dharma that can only be realized in direct personal experience
and which "transcends all mind-roads."
Taniguchi Masaharu, the founder of the Japanese religious organization known as Seichôno-Ie,
wrote something very interesting which I remember reading somewhere.
The world we live in, he says, is a three-dimensional world. But let us assume that there is
a two-dimensional flat world where there is no height, only length and width. Taniguchisensei
imagines how life would be in such a world and writes very amusingly about it. For
example, when it rains in our three-dimensional world the ground gets wet and we know
that rain causes the wetness. But because there is no dimension of height in the flat world,
people there have no way of knowing that it is raining, and thus haven't a clue as to why it
suddenly gets wet from time to time! They can't figure it out no matter how they try. The
scholars of that world wrack their brains trying to come up with an answer to this puzzle
and all of them end up having nervous breakdowns. The government of the Flat World
then issues an edict making it a crime to think about that problem! Taniguchi-sensei
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writes other interesting anecdotes about that totally flat world. What I want to emphasize
here is that there are things that we can never understand with the logical mind and these
are known as "inconceivable" [Jap.: fushigi].
When I consider the virtue of abusive words, I find the scandal-monger is my
good teacher. When someone criticizes us, the usual reaction is to become angry.
Ordinary people do not see the virtue in abusive words. We can understand "virtue" here
as meaning words which are of benefit to us, a source of grace, so to speak.
There are few people who do not become at least somewhat angry when criticized. To bear
up patiently under criticism at such times requires great spiritual strength. By bearing the
unbearable my ability to bear up under hardships is strengthened. It is precisely when
difficulties arise and things fail to go our way that our spiritual power to endure can grow.
Looking at things in this way, we can say that it is thanks to criticism that our great
endurance, our great spiritual powers have an opportunity to develop. Thus, we cannot
help but call this the "virtue of abusive words." We find the abusive one to be our own
virtuous teacher. The Nirvana Sutra contains the following passage: "Practicing right
views yourself and causing others to practice right views... If you can do this, this is known
as being a truly virtuous teacher."
When you are criticized you should realize that "smoke does not arise where there is no
fire," and reflect on how there is probably some justification for the criticism. After all, if
you were totally free of faults, no one would criticize you in the first place. If there is indeed
room for improvement, you can take the criticism as an opportunity to reflect on this and
resolve to do better in the future. In this way, your resolution to practice and realize the
way is created and strengthened. Patience is truly hard to develop. I too constantly have a
hard time in this respect.
During the Russo-Japanese War, the Emperor Meiji used the word "untiring perseverance"
[kennin-jikyû] to express the ideal of the Japanese national spirit. I believe it was due to
such a spirit that Japan was able to escape defeat in that conflict. From ancient times it
has been said that "to bear the unbearable is true forbearance." Several of the sutras relate
how Shakyamuni Buddha first awakened pure belief under Dipamkara Buddha, thus
becoming Ksantyrsi, the risi or practitioner of patience [ksanti] who practices the great
patience of no-self for innumerable kalpas.
This world of ours is known as Saha or "the place of patience," the world of bearing up
under hardship. There will never be a world where everything goes your way. However, it
is said that if we are born in heaven as the result of our good merit in this world,
everything we want will appear immediately before our eyes. Whether it's a steak dinner
or a glass of fine wine or a good Havana cigar, you need only imagine it and there it is!
The need for making any effort has disappeared. Needless to add, the effort to advance
along the spiritual path or to inquire into your own existence is totally lacking there. Thus,
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when you "use up" the merit that brought you into heaven in the first place, the principle of
causality says you must then fall down again into hell or the world of hungry spirits or the
world of animals. In this sense, heaven has the worst conditions imaginable for spiritual
practice!
At any rate, it's very important for all of us to learn patience. I believe it's particularly
important to instill the value of patience in children as part of their upbringing. Please
excuse this slight divergence into personal matters, but my wife's father often used to say
that when you have money it's very difficult to raise children as if there were none. "Fine
words indeed," I remember thinking when I heard this the first time. Nowadays, parents
are more apt to go in the opposite direction, raising their children as if they had money to
burn when they actually have none. It will certainly be difficult for persons of sterling
character to emerge from such an education.
(translated by Paul SHEPHERD)
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SHÔYÔROKU (Book of Equanimity)
CASE 23
Roso faces the wall
By YAMADA Ryôun
Instruction:
Bodhidharma's nine years – it is called "the gazing wall."
Shinkô's three bows – it divulges the mysterious activities of heaven.
How could you sweep away the traces and annihilate the tracks?
Case:
Presenting: Whenever Roso saw a monk coming, he
immediately sat facing the wall.
Hearing of this, Nansen said, "I usually tell my people to realize
what has existed before the kalpa of emptiness, or to understand what
has been before Buddhas appeared in the world. Still, I haven't
acknowledged one disciple or even a half. If he continues that way, he
will go on even until the year of the donkey."
Verse:
The flavor in plainness – it wonderfully transcends thought and speech.
Seemingly continuing endlessly, yet it is beyond all phenomena.
Rugged, as if an idiot, yet his way is lofty.
A gem loses its integrity when patterns are carved;
A pearl in a gulf remains attractive by itself.
A fresh air, thoroughly pure, quenches the heat of autumn;
A piece of leisurely cloud afar separates sky from water.
On the Instruction:
Bodhidharma's nine years – it is called "the gazing wall." As is well
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known, Bodhidharma came from India to China at the beginning of the 6 th century to
transmit the true teaching, and met with Emperor Butei [Wudi], who was the Chinese
ruler at that time. This encounter is depicted in the first case of the Hekiganroku and
the second case of the Shoyoroku. Emperor Butei could not understand Bodhidharma.
Bodhidharma saw that the emperor was not yet ready, crossed over the Yangzi River,
entered the Northern Wei province and started a nine year period of facing the wall [jpn.:
mempeki] in the Shaolin temple. The traditional religion of India, different from
Buddhism, is called Brahmanism. So those who saw Bodhidharma facing the wall
called him a wall-gazing Brahmin.
Shinkô's three bows – it divulges the mysterious activities of heaven. During
those nine years that he spent at the Shaolin temple four disciples became his dharma
heirs. They were Dofuku [Daofu], Sôji [Zongchi] Dôiku [Daoyu] and Eka [Huiko]. Sôji
was a nun and the daughter of emperor Butei. And Eka was called Jinkô [Shenguang]
when he was young.
At one time, Bodhidharma asked each of his four disciples to state his or her
insight. Dafuku said, “As I see it, the function of the Way is not bound by words and
speech, nor is it separate from words and speech.” Bodhidharma said, “You have
attained my skin.”
The nun Sôji was next and said, “According to my understanding, it is like a
glimpse of the joyful realm of Akshobhya Buddha. Seen once, it is never seen again” (–
it is like a glimpse of paradise. You don`t see it twice. You have seen through the world of
the true self.) Bodhidharma said, “You have attained my flesh.”
And then Dôiku said, “The four elements are all empty and the five skandhas
are without actual existence. I see that there is not a single dharma to be grasped.”
(The world of phenomena has no substantial existence. There is no trace of cloud to mar
the gazing eye.) Bodhidharma said, “You’ve attained my bones.”
Jinkô Eka was last. He simply made three bows and stood in his place with his
hands folded over his chest. Bodhidharma said, “You have attained my marrow.”
Jinkô Eka was of course the great master Eka (487-593) who became the second
ancestor. The three bows made by Eka at this time was the best possible answer at that
time. But the text says that “it divulges the mysterious activities of heaven.” The
“activities of heaven” are a mystery that should not be revealed under any circumstances.
It is our original face. But here it leaked out of Eka. He made three bows and stood in
his place with his hands folded over his chest. It is good as it is – but there is something
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here, a stench that reeks of Zen.
How could you sweep away the traces and annihilate the tracks?
Asking how you sweep away the trances that stink of Zen, that stink of Buddha Dharma,
he brings out the main case.
On the Case:
Presenting: Whenever Roso saw a monk coming, he immediately
sat facing the wall. The Roso who appears in this case is Master Roso Hôun [Luzu
Yuyun] who lived on Chishû Roso mountain. His dates are unclear, but he was a
dharma heir of Master Baso [Mazu Daoyi, 709-788] and dharma brother of Nanzen
Fugan [Nanquan Puyuan, 788-748].
In his book Soliloquy on the Shoyoroku Yasutani Hakuun gives us the following
remarks about this Koan. Since I believe that they are a good reference for us, I quote
them directly from the original, even though it is a bit long. Yasutani Hakuun`s
remarks are based on his written notes based on Harada Sogaku`s instructions and
Teishos, and we can therefore also think of them as Harada Roshi`s words.
“Roso received Dharma transmission from Baso and was a dharma
brother of Nansen. Learn well the spirit of Zazen through Roso’s facing the wall.
What I mean by Zazen here is not bompu or “ordinary” Zen, gedo or
“non-Buddhist” Zen, or the skillful means of the shojo or “small vehicle” Zen. All
of these are “leaking” Zen (“leaking” is a technical Buddhist term which means
“going gradually away”).” These kinds of Zen are mainly a matter of the power of
Samadhi. It is only a question of the power of spiritual one-pointedness, of the
power of concentration. These are called “leaking” demensions – please pay
attention to this.
What is called Zazen here is the Zen which has truly been transmitted
from the Buddha and the ancestors. This is a supreme, unleaking, wondrous art.
It is the Self-enjoyment Samadhi that is passed on from Buddha to Buddha, with
no trace of any extraneous element. I entreat you: clearly realize this
“un-leaking” dimension, which as such is entirely different from the “leaking”
dimension of ordinary people. Even though all of us are innately completely
endowed with this highest Dharma, without practice it is not manifested, and
without realization it is not attained. People of the Soto sect should especially take
this to heart: without realization it is not attained. This is of course a saying of
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Zen master Dogen. Every person, without exception, is originally fully endowed
with the way of realization, but unless we do come to Satori, we simply cannot
grasp this. And even though there are lots of these kinds of profound sayings in
the Shobogenzo and the Gakudô Yôjinshû and other writings, the priests of the
Soto Sect from the Meiji time on have fallen into the mistake of claiming such
things as that Satori is a mistake, that seeking Satori itself is a mistake and the
like. This is indeed a great error on their part.
In order to save and help those people who have this kind of
misunderstanding, I distinguish three aims of the true Zen of the Buddhas and
Patriarchs. Of course, there is no such thing as three separate aims of Zen; I am
only distinguishing them so that you will understand it within the schema of my
talk.
The first aim is the development of the power of concentration [joriki].
This is common to all of the different forms of Zen. This is also the foundation of
the true Zen of the Buddhas and Ancestors, and without regard for whether one is
a beginner or advanced practitioner, one always strives for strengthening the
power of Samadhi.
The second is “seeing one’s true nature and realizing the way [kensho
godo].” Without this, it is not the true Zen of the Buddhas and Ancestors. This is
not theory, but rather experiential evidence. Beginning with Shakyamuni and
continuing with the ancestors of the three countries (India, China and Japan),
through the many authentic Zen-masters of all ages including ours, there is not
one who did not have this experience of “seeing into one’s true nature and realizing
the way.” One can only become a Zen master when one receives the confirmation
of your kensho experience from a Zen master whose own experience has been
confirmed in the same way. That this is the ironclad rule of the way of realization
becomes clear when you read Dogen Zenji` Gakudô-yôjinshû. It also says in the
Lotus Sutra that the reason why all the Buddhas appear in the world is to reveal
to all sentient beings the knowledge of the Buddha, and thus to bring them to
enlightenment. The knowledge of the Buddha is the wisdom of enlightenment; it
is wisdom of Prajna.
But it seems that the professors at Buddhist universities are teaching
that since the Buddha has already reached enlightenment, it is not necessary for
us to become enlightened. What a preposterous teaching! This is like saying that
24

since the ancestors have already eaten, the children and grandchildren don`t have
to eat anymore.
The third fruit is the actualization of the Supreme Way in our daily lives
[mujodo no taigen]. It means that if we are in tune with the true Zazen
transmitted by the Buddhas and Ancestors with our body and mind, then this
Zazen in itself becomes the embodiment of the Supreme Way, namely, the full
manifestation of enlightenment – no matter whether we have experienced kensho
or not. This is meant by the expression “oneness of practice and realization.”
From the stand point of those who have not yet had a kensho experience, this
Zazen is called “realization in the midst of practice.” From the standpoint of
those who have already attained kensho, this is “practice above realization.” (Of
course this is just a manner of speaking.)
What is the meaning of “being in tune with the true Zen” with our body
and mind? As far as the body is concerned, if we follow the instructions in the
Zazengi by Dogen Zenji, that may be fine. But now how about the mind? Even
if you say such things as “think without thinking,” or “Non-thinking,” and so on,
but you don’t clearly understand what Non-thinking is all about, it is useless. It
is wrong to take Non-thinking as munen-muso (without thoughts and ideas). The
fact that Non-thinking is not munen-muso is clear, since it is also said: Think
without thought. What is that state of non-thinking? In the commentary it says
that the “non” does not mean getting rid of thoughts, but the true form of thought
itself. But after all, who understands that? So when you hear about “oneness of
practice and realization” you also get frustrated. You`ll just get drowsy and fall
asleep, and in that state of mind, what could you know anything about “oneness of
practice and realization”?
To describe the point of Non-thinking in a straightforward way here is not
at all difficult, but because it would only create a parrot-like repetition of what I
say, I will not do so. Don’t hold that against me. This is because I don’t want
something fake to come out, and also because I value the Dharma. If you want to
hear it, please come to the Dokusan room and listen carefully. For those who are
not ready to receive it, it is useless, even harmful.
I would like to compare the Zen style of the Soto sect and of the Rinzai
sect. Each has strong points as well as weak points. The Soto sect places its
emphasis on the third aim, “the actualization of the supreme way,” and has an air
25

of assuming that the second, “seeing one’s true nature and realizing the way” is
subsumed in it already. This is the Zen style followed by the school established
by Zen Master Dogen. The Rinzai sect, on the other hand, places emphasis on the
second, “seeing one’s true nature and realizing the Way,” and takes an air of
subsuming the third, “actualization of the Supreme Way” into this. While Rinzai
Zen practice concerns itself mainly with koans and takes “just sitting” [shikan
taza] as secondary, Soto Zen takes shikan taza as its main practice, and puts
koans on a secondary level. That Zen Master Dogen himself, and also Zen Master
Keizan up to the many Zen masters of modern times, occasionally used koans
freely according to need, is shown as historical record. From ancient times there
was no such principle in Soto Zen that said koans should not be used at all. This
is only something that those unenlightened so-called Zen masters from the Meiji
period on began to propagate.
The Soto Zen of our day has come to be identified with the term “Just
sitting” [shikan taza], but it is a contentless kind of “just sitting.” What you can
find there could be only a kind of “No thoughts and no ideas” [munen-muso] of
Small Vehicle Zen. Or else it could haven fallen into the “ordinary Zen” or
“non-Buddhist” Zen that is only about the effort of deepening the power of
Samadhi [joriki]. And even those who are able to practice such things are as rare
as the number of stars in the breaking dawn. The majority of the priests of the
Soto sect cannot even sit in full lotus. In addition, those professors who teach in
universities don’t feel the need to practice Zen, but think it is sufficient to be able
to learn and teach about Zen theory. This really shows how rotten things have
become. With that kind of situation, the true implications of Buddhist doctrine
are not correctly understood.
Since ancient times, the Rinzai sect has placed emphasis on a
hierarchical kind of Zen, while the Soto sect has emphasized non-hierarchical Zen.
Since the times of Zen Master Engo and Zen Master Wanshi their respective Zen
styles have been carried out in that manner. But the Zen transmitted by the
Buddhas and ancestors, the true Zen of the Buddha way, is said to be “Hierarchical
qua non-hierarchical,” and also “Non-hierarchical qua hierarchical.” This is
called the Dharma gate of the oneness of cause and effect. “Cause and effect”” here
refers to hierarchical Zen, and “oneness” refers to non-hierarchical Zen. If you
don’t include these two together, that is not the Buddha way.
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Now don’t think that “seeing one aspect” is equal to half the truth.
Seeing one aspect is entirely No-Truth. Whether one has Satori or not, whether
one is hierarchical or not – whether one falls into “yes” or falls into “no,” all this
is No-Truth, No-Fact.
Keeping Yasutani Hakuun Roshi’s Soliloquy-commentary in mind, I would like
to address this koan. Whenever someone came to visit, Roso would turn around, face
the wall, and sit in zazen. As you may already have understood from Hakuun Roshi’s
commentary, Roso’s sitting facing the wall is the actualization of the Supreme Way (the
3 rd aim of Zen). There is not even a bit of difference with Bodhidharma’s sitting facing
the wall. There is no trace of reason or theory here. If you say even a bit of a theory
there is a trace that remains. But you might tend to think, even in zazen there is a
trace that remains, since it is zazen therefore by nature it stinks of Zen.
However, in genuine zazen in reality there is no smell at all. What is “genuine
zazen”? What is the zazen of the actualization of the Supreme Way? Speaking in a
straightforward way, it is simply “table becoming table,” “pillar becoming pillar,” “tree
becoming tree.” It is nothing but all that. In “table becoming table,” what kind of
smell is there anyway?
The zazen of the actualization of the Supreme Way is simply “table becoming
table.” I would like those of you who have had the experience of kensho to look at this
fact as a koan.
Hearing of this, Nansen said, "I usually tell my people to realize
what has existed before the kalpa of emptiness, or to understand what has
been before Buddhas appeared in the world. Still, I haven't acknowledged
one disciple or even a half. If he continues that way, he will go on even
until the year of the donkey." Upon hearing the story of how Roso would turn
around and sit facing a wall whenever someone would come, Nansen made this remark.
“Even though I myself tell my students, and guide them in practice, that they should
clearly grasp that world before thoughts and ideas well up in their head; grasp that
world before thoughts and ideas as ‘Buddha’ and such similar things even arise, I don’t
get even one true disciple or even a half disciple. What more can you expect with Roso,
who would just sit facing a wall? There would never come a time when he could meet up
to someone to whom he could transmit that world.
By the way, there is no such thing as “Year of the Donkey” in the twelve signs of
the zodiac. So this means that he would have to wait and wait endlessly.
27

However, although it seems that Nansen is criticizing Roso, in actuality he is
somewhat envious of him. This is what I would like to have you feel. For someone who
is in the role of guiding others in Zen, including myself, anyone would feel attracted to
Roso’s way of guiding. Isn’t this the purest, the highest, and most sublime kind of
guidance?
On the Verse:
The flavor in plainness – it wonderfully transcends thought and
speech. This is praising Roso, sitting facing the wall. Simplicity without any kind of
abundance to it. This is truly worth savoring. Simply and matter-of-factly, just sitting.
There is not one thing that is extraneous or unnecessary. The table is just the table.
Just that. There is nothing that could ever be simpler and more plain than this. In a
wondrous way it goes beyond all feelings and words, all thought and speech.
Seemingly continuing endlessly, yet it is beyond all phenomena.
This is describing the “content” of Roso’s sitting facing the wall. It is describing the
zazen that is the actualization of the Supreme Way. It is describing the table.
“Continuing endlessly” means “intimately.” It seems it firmly exists right
there, but actually there is nothing there at all, as Zen Master Wanshi says.
“Beyond all phenomena” means that world even before any phenomenon has
appeared. Phenomena are at the same time without substance. It is talking about that
world.
Rugged, as if an idiot, yet his way is lofty. This also describes Roso’s
facing the wall and true Zazen. “Rugged” is the description of absolutely not moving, of
“immovability.” At the same time it is a description of Roso. Like an idiot he does not
move, but this fact is of highest loftiness. It is zazen. It is you yourself. It is this
chair. Why is this chair lofty? Because the chair is at the same time the whole universe.
Because it is the true Self.
A gem loses its integrity when patterns are carved; a pearl in a gulf
remains attractive by itself. When you carve signs and patterns into a gem, it
looses its original beauty. The pearl on the bottom of the sea naturally emits this beauty.
This is praising the beauty of Roso`s rugged, idiot-like facing-the-wall.
A fresh air, thoroughly pure, quenches the heat of autumn; a piece
of leisurely cloud afar separates sky from water. There are many explanations
for this verse, for example that the first part describes the depth of Roso’s state of
realization, that the second part refers to Nansen’s comment, and that both of them
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together express the oneness of Roso’s and Nansen’s state of realization. Or that the
whole verse refers to Roso’s state of realization, and so on.
My view is that Zen Master Wanshi is describing “zazen as actualization of the
Supreme Way” with a beautiful expression.
“Fresh winds of autumn clears out the remaining heat. Far yonder in the
horizon, where the sky and the ocean water meet, a piece of cloud leisurely floats along.”
Just that. Nothing else. When I say, “it’s just that,” the most important point to note
is that there is no self here. In other terms, the scenery is one’s own self. The table
becomes table. The tree becomes tree. That is what these expressions are also saying.
That is the true meaning of practicing zazen
(translated by Maria REIS-HABITO)
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************************************************
Words of
Yamada Kôun Roshi
(55)
***********************************************
Zen Enlightenment
(1)
Briefly defined, Zen enlightenment is to realize the emptiness of self [ninkū] and the
emptiness of things [hokkū]. We can think of the nin of ninkū as the subjective
world and the hō of hokkū as the objective world. The Chinese character hō
actually means ‘law,’ and because the things of the phenomenal world are constantly
changing according to the law of cause and effect, things are also called hō [law] in
Buddhism.
But what is kū [emptiness]? In The Heart of Wisdom Sutra, considered to be the
condensed essence of the 600 chapters of The Great Wisdom Sutra, it says in the
opening paragraph:
Bodhisattva Avalokitesvara, practicing deep prajna paramita, clearly saw
that all five skandhas are empty and overcame all suffering.
Bodhisattva Avalokitesvara is Kannon [Chinese: Kwan Yin]; the skandhas are form,
sensation, thought, action and perception – aggregates that make up the entire
material and spiritual phenomenal worlds. ‘Deep prajna paramita’ could be called
the most profound and true wisdom by which we penetrate the depths of existence.
The basis for Bodhisattva Kannon’s saving people from all forms of suffering is the
clear realization that the phenomenal world is empty, and this clear seeing is the
deep practice of prajna paramita.
The Heart Sutra continues:
Form is no other than emptiness, emptiness no other than form; form is
exactly emptiness, emptiness exactly form.
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It could be said that this ‘emptiness’ is the key point that sharply distinguishes
Buddhism from other religions. Even if one were to use tens of thousands of words
trying to intellectually define emptiness, however, it would be impossible.
Ultimately there is no other way to know it than to personally experience the world
of kū for oneself. Here we will have to be satisfied with an explanation of just a tiny
part of it.
The Chinese character kū means ‘empty.’ This emptiness is not simple nihilism or
gankū; it does not mean that there is (negatively) nothing at all. Although there
are Zen expressions such as, “All action is impermanent and empty” or “Originally
there is not one thing,” they are not referring to a vacuum or void. If anything we
can say that emptiness does not depend on our five senses but rather transcends
them. Were this not so, “Form is exactly emptiness” could hardly be followed
immediately with “Emptiness is exactly form.” I would like to continue this
discussion by turning to an examination of the content of ninkū and hokkū.
Ninkū – Emptiness of Subject
Normally we think there is something called ‘myself’ on this side that is looking out
at the external world. We think of human beings and nature as being relative to
each other. In other words, we hold it to be self-evident that there is a duality
between the subject who sees and the object that is seen. It is the same for hearing,
smelling and touching. However, when we designate the one who sees as ‘subject,’
that subject has already been conceptualized and objectivized and is no longer a true
subject. [According to Husserl,] it is noema and not noesis. The true subject is ‘I
myself,’ which, if we have to name it, could be called ‘pure subject’ or ‘absolute
subject.’ Of course, the moment we add such names it becomes the grammatical
subject [shugo] and ceases to be noesis.
The essence of Zen is to pursue the limitless, absolute subject—the true self—by
turning the light of introspection inward and asking, “What am I really?”
I can see my own arms and legs. I can see my face and head in a mirror and touch
them with my hand. Everything that I can call ‘mine’ can be apprehended by the
senses. But where am ‘I’ myself? What will I do if asked to bring out the ‘I’ to
which all these things belong?
There is a famous Zen koan called “Tosotsu’s Three Barriers.” During the Sung
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Dynasty in China, in what is now Kianghsi Province, there was a Zen temple called
(in Japanese) Tosotsu Temple. Jūetsu Zenji, a monk of great virtue, resided there.
To test the depth of understanding of his disciples, he always used three questions,
which appear as koans in Case 47 of the Gateless Gate:
1) The purpose of going around sweeping grasses and inquiring as to the
subtle truth is only to realize the self nature. Now, you venerable monks,
where is the self nature at this very moment?
2) When you have realized your self nature, you can free yourself from
life-and-death. How would you free yourself from life-and-death when the
light of your eyes is falling to the ground?
3) When you have freed yourself from life-and-death, you will know the place
to go. Where will you depart for after your four elements have decomposed?
This series of three questions is for the purpose of finally settling the greatest
problem facing humankind, the problem of life and death. Every earnest
practitioner of Zen must at some point exert great effort to pass through these
barriers. There was a time when it was the custom in Rinzai training temples to
celebrate a monk’s passing these koans with steamed rice cakes called ‘satori
(enlightenment) mochi; that custom may still be followed today.
Setting aside the second and third barriers for the time being, let us look at the first.
We could say that it reflects exactly the problem that confronts us now. There are
two ways of understanding the meaning of ‘sweeping grasses.’ One is to see it as
driving out the ‘grasses’ of discriminating thoughts and delusions—the swarm of
concepts and ideas that sprout in our minds. The ‘subtle truth’ is the subtle
Dharma or, more directly, our true self. In other words, inquiring into the subtle
truth can be thought of as practicing Zen. Indeed, in Zen practice you must
eradicate all your concepts and come face to face with your true self (the true fact).
Another way of looking at ‘sweeping grasses’ is to take it to mean walking through
the deep grasses of fields and mountain paths to visit the true masters who live
there. Sweeping grasses and inquiring after the subtle truth, then, is going on
pilgrimage to engage in Zen practice. Practitioners of old all endured this kind of
hardship and privation in their search for the Way.
Now, why did they go to such pains? Simply to seek kensho. The shō of kenshō is
the real nature of one’s self; in other words, it is one’s true self. The koan is saying,
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“You run around making a great fuss about kenshō, but where is your nature—your
real nature, the true you—right now?” It has the flavor of pressing one hard to
show that nature if it really exists. This true self without the possessive ‘my’ in Zen
is called ‘Mu,’ ‘the one hand,’ ‘a flowering hedge,’ ‘masagin’ or ‘your original face
before your parents were born.’ This nature, your true self, where is it? What does
it look like?
Even if you slap yourself and say, “It’s right here!” isn’t that just your body? It’s not
the self to which you cannot attach a ‘my.’ But if you wonder, does that mean that
there is nothing like a true self?--the one thinking that right now is it, so we can’t say
there is nothing. As proof of the existence of the self, look! aren’t you hearing and
seeing right now? Am I not writing this now and aren’t you reading it now?
Therefore, there is clearly no room to doubt as an experiential fact that the self is
present in this way right now.
One glimpse of Miss Original Face, how she stands there,
And it’s love at first sight.
This is an amusing verse from the Japanese Zen Master Ikkyu, but how about if you
also try falling in love like this?
After doubting everything the philosopher Descartes came to the conclusion that he
couldn’t doubt the existence of his doubting self, his thinking self, and said, “I think,
therefore I am.” Since these words of Descartes are famous, I‘d like to take the
trouble to quote from the original text. In The Principles of Philosophy, Part One,
“Principles of Human Consciousness,” page 7, Descartes writes:
We while we are doubting, we cannot doubt our own existence. And that this
is the first knowledge we acquire when we philosophise in the correct order.
While we thus reject all of which we can entertain the smallest doubt and
even imagine that it is false, we easily indeed suppose that there is neither
God, nor sky, nor bodies and that we ourselves even have neither hands, nor
feet, nor, finally a body. But we cannot in the same way suppose that we are
not while we doubt of the truth of these things, for there is a repugnance in
conceiving that what thinks does not exist at the very time when it thinks.
Accordingly, the knowledge, I think therefore I am (cogito ergo sum), is the
first and most certain that occurs to one who philosophises orderly.
(Everyman Library, Descartes, Rene: “A Discourse on Method,
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Meditations, and Principles”, translated by John Veitch Ll.D. 1912, 1975,
p. 167)
But there is no need to quote Descartes’ words for there is unquestionably an “I.”
As proof of it, I am here writing this. I can hear the sound of rain and of a car outside.
I cannot bring out and show you the ‘subject’ who is writing the words and hearing
the sound, however. What is moving the hand? What is hearing the sounds? Some
may realize, “It is the heart-mind (kokoro).” They are right, the heart-mind is me
myself. It is the heart-mind that sees, hears and moves our arms and legs.
Coming to this insight doesn’t solve the problem at all, however. It is just
exchanging the name ‘heart-mind’ for oneself. And if we are told to produce it and
say, “This is the heart-mind,” we are unable to do it. There is nothing that can be
brought out.
Let’s try to check this: Does the heart-mind have a form? The heart-mind has no
form. Does the heart-mind have a color? The heart-mind has no color. Does the
heart-mind have weight? It has no weight. Does it have a smell? It has no smell.
Can we point to a place where the heart-mind is and say it is here or over there?
We can’t point to its location. Then has there never been something called
‘heart-mind’? No, as I mentioned above, we cannot say that there is no heart-mind.
Then, where is it?
“At this very moment, where is your self nature?” asks Tosotsu as he presses the
monks. In the koan “Bodhidharma Puts the Mind to Rest,” the Second Ancestor
Eka Daishi says, “I have searched for the mind but have never been able to find it.”
Bassui Zenji comments on this as follows:
What kind of subject is it that this very moment sees colors with the eyes
and hears voices with the ears, that now raises the hands and moves the
feet? We know these are functions of our own mind, but no one knows
precisely how they are performed. It may be asserted that behind these
actions there is no entity, yet it is obvious they are being performed
spontaneously. Conversely, it may be maintained that these are the acts of
some entity; still the entity is invisible. If one regards this question as
unfathomable, all attempts to reason (out an answer) will cease and one will
be at a loss to know what to do. (This is a) propitious state.
(Kapleau, Philip, ed. The Three Pillars of Zen, p. 171)
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Again, an old verse says,
“What is the heart-mind? – The sound of the wind in the pines in that brush
painting.”
The branches of the pine tree in the sumi painting are swaying in the wind. The
wind is definitely blowing but neither its form nor shadow can be seen. It is
representing the mind. The people of old said things in an apt and subtle way.
Please savor this verse.
Now then, “What is the heart-mind?” “Who is the subject that hears?” These
questions are the key to solving all our problems. There are many natural
scientists, especially among medical doctors and biologists, who think that the
heart-mind is in the brain cells. Yet no matter how many brain cells they smash
and look at through an electron microscope, they won’t be able to detect the
heart-mind. Brain cells are physical structures which the heart-mind uses when it
sees and hears and thinks. They are tools but not the heart-mind itself. When we
talk on the telephone, the telephone is not the subject that hears, needless to say,
and there is no heart-mind that hears inside the telephone. Next to the receiver,
there is an ear. The ear, too, is an instrument to hear, and there is no heart-mind
inside the ear. The ear is connected to the brain, which, as I said, is also a tool. In
short, the telephone, ear and brain are all material mechanisms that the heart-mind
uses to hear, and the heart-mind is not inside of them. Right now as I think about
brain cells, brain cells are not thinking about brain cells; it is strictly I who am
thinking about brain cells.
How does modern physiology explain the fact of memory? I would imagine that
modern scientists cannot give a rational explanation for how it is possible to
remember. Some physiologists hypothesize that memories settle in brain cells and
are stored there. They may hypothesize all they like, but what does it mean to say
that memory is stored in the cells? Modern computers, which remember massive
amounts of data and manage to do complicated calculations in a surprisingly short
time, are baffling machines for the layman. The working of the computer’s ‘brain’ is
often compared to that of humans, but in the case of the computer there is a separate
memory device, and memory data is not stored up in transistors or diodes that are
proportionate to brain cells. Isn’t it rational, then, to think of the human brain cells
in the same way that we do a computer? Buddhist psychology teaches that the
instruments of human memory are the seventh and eighth levels of consciousness.
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In any case, it is highly unlikely that memory is stored in the brain cells.
In the koan quoted earlier, “Bodhidharma Puts the Mind to Rest,” in response to the
Second Ancestor’s words, “I have searched for the mind but have not been able to
find it,” Bodhidharma says, “I have finished putting it to rest for you.”
‘Mind’ is simply a name; the fact itself is unattainable and ungraspable. It is a
mysterious, immeasurable essence which surpasses all human wisdom. Although
it is the complete perfection of limitless power and virtue (we call this ‘life’), it cannot
be seen anywhere. It is called ‘emptiness.’ The content of the seeing and hearing
subject is empty and cannot be grasped. When this fact is clearly seen
through—not intellectually but by personal experience— all unrest, distress and
sorrow, all suffering and pain, disappear in an instant as when awakening from a
bad dream, and we return to our original Mu.
The heart-mind is empty. While possessing limitless power and virtue, it is zero.
This is called ninkū (emptiness of subject).
(compiled by TONOIKE Zen’yū, translated by Joan RIECK)
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Sesshin in the San'un Zendo and Visits to
Temples in Kamakura and Kyoto
by Lore MOLLY
(Oct. 13, 2010)
Now the adventure “Japan” is over, which had been prepared for such a long
time. From 16 September to 1 October, Astrid, Bernd, David, Eva, Gertrude, Herbert
Ba, Bo Herbert, Marlene, Uwe and I were on the way. We planned in the first week to
attend an eight-day sesshin in the San’un Zendo of the Sanbo-Kyodan Line, led by
Ryoun Roshi, and, after that, to appreciate a little bit of Kamakura and Kyoto for the
other week.
The trip was well prepared, but still an adventure. We knew of course that
we would have accommodations as we would get from Tokyo (Narita) Airport to
Kamakura, then from Kamakura with the Shinkansen to Kyoto, and in the end to
Osaka to reach the airport to fly home. But we had to accept the reality in Japan the
way it met us.
In Kamakura, we stayed in a private house (minshuku) very close to the
zendo. Despite the simplicity, we could soon find out that our accommodation was
more comfortable compared to how the other participants of the sesshin were housed.
They slept in the zendo and had only two showers and four toilets for more than 40
people.
The heat, the long periods of sitting and the meals in the zendo were a real
challenge for our devotion to Zen practice. We got great support from Ryoun Roshi,
who held the teishos not only in Japanese, but also in English. In addition, all
participants could come to dokusan to him every day. Through personal contact with
him, our motivation increased considerably.
After the sesshin we all had the feeling of having really arrived in Japan.
The trips to temples and other sights in Kamakura and Kyoto, the food, the foreign
culture rounded up our impressions.
Certainly we gathered impressions that went far beyond what you could
experience on a conventional tour. Without the helpful assistance of Ryoun Roshi,
who allowed us to participate in the sesshin, Migaku, Ursula and Rainer (two
Germans who live in Kamakura), Kyôko-san, Joan, the friends of Joan who live in
Kyoto (Dick, Akiko and Tom), the voyage would never have been possible. For that I
am very grateful to them all.
(translated by Migaku SATO)
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Sesshin im San'un Zendo und
Tempelbesuche in Kamakura und Kyoto
by Lore MOLLY
(13.10. 2010)
Nun ist das Abenteuer Japan vorbei, das so lange vorbereitet war. Vom
16.September bis 1. Oktober waren Astrid, Bernd, Dagmar, Eva, Gertrud, Herbert Ba,
Herbert Bo, Marlene, Uwe und ich unterwegs. Geplant war, in der ersten Woche an
einem Acht-Tage-Sesshin im San’un Zendo der Sanbo-Kyodan-Linie unter der Leitung
von Ryoun Roshi teilzunehmen und danach noch eine knappe Woche Zeit zu haben,
um Kamakura und Kyoto zu beschnuppern.
Die Reise war gut vorbereitet, aber dennoch ein Abenteuer. Wir wussten
zwar, dass wir Unterkünfte haben würden, wie wir vom Flughafen Tokio (Narita)
nach Kamakura kommen würden, von Kamakura mit dem Shinkansen nach Kyoto
und zum Schluss wieder zum Flughafen Osaka, um nach Hause zu fliegen. Aber die
Wirklichkeit in Japan mussten wir so annehmen, wie sie uns begegnete.
In Kamakura wohnten wir in einem Privathaus (Minshuku) ganz in der
Nähe des Zendo. Trotz der Einfachheit konnten wir bald feststellen, dass unsere
Unterkunft noch komfortabel war im Vergleich zu dem, wie die anderen Teilnehmern
des Sesshins untergebracht waren. Sie schliefen im Zendo und hatten für mehr als 40
Personen nur zwei Duschen und vier Toiletten.
Die Hitze, die langen Sitzzeiten und die Mahlzeiten im Zendo waren eine
echte Herausforderung für unsere Hingabe an die Zen-Praxis. Große Unterstützung
bekamen wir von Ryoun Roshi, der die Teishos nicht nur auf japanisch hielt, sondern
auch auf englisch. Außerdem hatten alle Teinehmer täglich die Möglichkeit zum
Dokusan zu ihm zu gehen. Durch den persönlichen Kontakt zu ihm erhöhte sich
unsere Motivation beträchtlich.
Nach dem Sesshin hatten wir alle das Gefühl, wirklich in Japan
angekommen zu sein. Die Ausflüge zu Tempeln und anderen Sehenswürdigkeiten in
Kamakura und Kyoto, das Essen, die fremde Kultur rundeten unsere Eindrücke ab.
Ganz sicher haben wir Eindrücke mitgenommen, die weit über das
hinausgingen, was man auf einer üblichen Reiseveranstaltung erleben kann. Ohne
die hilfreiche Unterstützung von Ryoun Roshi, der uns erlaubt hatte, am Sesshin
teilzunehmen, Migaku, Ursula und Rainer (zwei Deutsche, die in Kamakura leben),
Kyôko-San, Joan, den Freunden von Joan, die in Kyoto leben (Dick, Akiko und Tom),
wäre die Reise niemals so möglich geworden. Dafür bin ich allen sehr dankbar.
38

ZENKAI SCHEDULE
of Sanbo-Kyodan Society in Japan
for NOVEMBER, DECEMBER 2010
& JANUARY 2011
San’un Zendo Zazenkai
Dir. by: YAMADA Ryôun Roshi
Nov. 14 (Sun.), 28 (Sun.)
Dec. 12 (Sun.), 26 (Sun.)
Jan. 09 (Sun.), 23 (Sun.)
9:00 am - 4:30 pm:
Zazen,Teisho, Dokusan & Samu
San’un Zendo Sesshin
Dir. by: YAMADA Ryôun Roshi
Nov. 30 (Tue.), 19:00 –
Dec. 5 (Sun.), 15:00
Contact:
Ms. Ursula OKLE
Fax: +81-(0)467-23-5147
Email: uvokle@sky.plala.or.jp
or:
Mr. SATO Migaku
Email: sanbo3a@grp.rikkyo.ne.jp
Ryôun-an Zazenkai
(Only for people working on post-kensho kôans)
Dir. by: YAMADA Ryôun Roshi
Nov. 13 (Sat.), 27 (Sat.)
Dec. 11 (Sat.), 25 (Sat.)
Jan. 008 (Sat.), 22 (Sat.)
9:00 am - 12:00 am: Zazen, Dokusan.
Contact: Ms. Ursula OKLE
or: Mr. SATO Migaku
(see above)
Yoyogi-Uehara Zazenkai
Dir. by: KUBOTA Ji’un Roshi
Nov. 13 (Sat.)
Dec. 11 (Sat.)
Jan. 08 (Sat.)
9:00 am - 4:00 pm:
Zazen, Teisho, Dokusan.
At: -Chitose Building, 3F
Uehara 1-33-12
Shibuya-ku, Tokyo 151-0064
Contact:
Mr. MATSUURA Yoshihisa
Tel: +81-(0)3-466-9225
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Gallery
無 心 Unschuld
1995
150x150 cm
Mixed Technique
YOKOO Tatsuhiko
40

This is the last number of the Kyosho for 2010. Time certainly flies in the
phenomenal world, and the next issue will be welcoming the year 2011. Next year we
will probably have more input for the English Kyosho from various quarters of our
Sanbo-Kyodan Society, and we hope that this will contribute to more communication
and mutual appreciation among the readers.
As for this particular number, the editor feels Ryoun Roshi’s explanation of the
Sanbo-Kyodan’s understanding of the Jukai Ceremony is quite important, so that no
unnecessary misunderstanding or conflict situations might occur. Also, we appreciate
Lore Molly’s contribution concerning her and her students’ trip to Japan.
Best preparations for the coming year-end!
(editor)
The KYôSHô (Awakening Gong), No. 345(November 1, 2010)
Issued by: The Religious Foundation Sanbô-Kyôdan
Hase 1-6-5, Kamakura-shi, 248-0016 Japan
Edited by: The Sanbô-Kyôdan Society (Sanbô-Kôryûkai)
%Tokyo Kembikyôin
Kudan-minami 4-8-32, Tokyo 102-8288 Japan
Tel: 03-5210-6669
Fax: 03-5210-6676
Email: sanbo3a@grp.rikkyo.ne.jp
http://www.sanbo-zen.org/
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