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334 I SUPPLEMENTSto be hanging in the temple where the collection was compiled, andwhich the compiler decided to use as a title for his work.Ho-koji (Ch., P'ang Yiin; lit., "the lay discipk Ho"): a T'ang-dynastygreat Zen f1gure and man of means who, it is recorded, dumped hisentire fortune of gold into the river and thereafter wandered about thecountry with his family, earning his living as a maker of bamboo wareand engaging in "Dharma combat" with farnow Zen masters.Hosshin-j i (Monastery fo r Awakening the Bodhi-Mind): a SotO-sectmonastery located in Obama, Fukui Prefecture, of which Harada-roshiwas abbot for over forty years.Hotsugammon: a listing of prayers and supplications for beginners inzazen, by Dagen.Hyakujo Ekai (Ch., Pai-chang Huai-hai; 720-814): the first master toestablish a Zen monastic community in China with precise rules andregulations and the emphasis on manual labor.Ikkyii Sojun (1394-1481): A former abbot ofDaitoku-ji, the large Rinzaimonastery in Kyoto, Ikkyii is known in Zen history as much fo r hisprofound wit, expressed in numerow verses, as for his deep Zen Insight.Both of these qualities can be seen in this poem, written by him at theage of eighty-seven as death approached: "Dimly, for thirty years; IFaintly for thirty years- 1 Dimly and faintly for sixty years; I At mydeath I pass my feces and offer them to Brahma." (Translation by R. H.Blyth)inka shomei (seal of approval): Inka, as it is popularly called, is formalacknowledgment on the part of the master that his disciple has fullycompleted his training under him-in other words, "graduated." Withmasters who use the ki5an system it implies that the disciple has passedall the koans prescribed by that master. The bestowal ofinka by masterswho do not use koans signifies their satisfaction with their disciple'slevel of Understanding. One who receives inka may or may not be givenpermission by his master to begin teaching, for much depends on thedepth of the student's enlightenment, the strength of his character, andthe maturity of his personality. Obviously, much also depends on thepersonal qualities of the roshi himsel£ If he is wise and accomplished,with high standards, his permission to teach will not be lightly given.But if he is mediocre, very likely his disciple, inka or no, will be "apoor stamp of a poor stamp." In Zen it is often said, "The fr uit can beno better than the tree that produced it."iron wall and silver mountain: metaphors to describe the sense of fr ustrationof those who reach a certain point in their practice beyond which
ZEN VOCABULARY 335they cannot penetrate. One is unable to smash one's way through aniron wall or gain a foothold on a silver mountain.jewel sword of the Vajra king: a metaphorical expression for indestructibleMind. See also "vaJra."Jizo (Skt., Kshitigarbha) : This Bodhisattva of benevolence and mercy isa beloved figure in Japanese Buddhism. On a popular level Jizo is notonly the special protector of children but also the mentor and guide ofany who are in danger of going astray. Stone statues ofJizo, with hismonk's staff in one hand and his shaven head, can be seen at crossroadsor intersections or at a spot where a child has suffered an unnaturaldeath.Joshii Jwhin (Ch., Chao-
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THE THREE PILL ARS OF ZEN
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THREE PILLARS OF ZENICE AND ENLIGHT
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DEDIC1\.TED WITH RESPECT AND GRATIT
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viii I CO NTENTS9 I Cause and Effec
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X I CONTE NTS4 Evidence of Direct E
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xii I FOREWORDfuture generations as
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xiv. / POREWORDof praise in Japan a
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xviI EDITOR ' s PREFACEZen from the
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:xviiiI EDITOR ' s PREFACEreceived
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A NOTE TO THE NEW PRINTING / This n
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I / YASUTANI-ROSHI'S INTRODUCTORY
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EDITOR ' s INTRODUCTION 1 sthe teac
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EDITOR " s INTRODUCTION 7But Dogen
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EDITO R ' s INTRODUCTION / 9for who
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EDITOR ' s INTRODUCTIONHalf-angered
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EDITOR ' s INTRODUCTION 1 13tional
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EDIToR ' s INTRODUCTION f 15That a
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EDITOR ' s INTRODUCTION 1 17cal pow
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EDIToR ' s INTRODUCTION 1 19through
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EDIToR ' s INTRODUCTION f 21There c
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EDIToR ' s INTRODUCTION f 23in trai
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BIOGRAPHICAL NOTE ON YASUTANI / 25A
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THEORY AND PRACTICE OP ZAZEN f 27fo
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THEORY AND PRACTICE OP ZAZEN f 29an
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THEORY AND PRACTICE OF ZAZEN / JIan
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THEORY AND PRACTICE OP ZAZEN I 33re
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PRECAUTIONS TO OBSERVE IN ZAZEN I 3
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PRECAUTIONS TO O:SSERVE IN ZAZEN I
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ILLUSORY VISIONS AND SENSATIONS f 3
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FIVE vARIETIES OF ZEN I 41becoming
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FIVE VARIETIES OF ZENI 43acter inev
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FIVE VARIETIES OF ZEN I 45demns the
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THREE AIMS OF ZAZEN I 47sense of th
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INDIVIDUAL INSTRUCTION I 49dual and
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INDIVIDUAL INSTRUCTIONI SIrounded t
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SHIKAN-TAZA I 53nature of your prac
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PARABLE OF ENYADATTA I 55ticular mo
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CAUSE AND EFFECT ARE ONE I 57when h
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THREE ESSENTIALS Of ZEN PRACTICEI S
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ASPIRATIONI 6Ior both. This, you wi
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II I YASUTANI-ROSHI'S COMMENTARY
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EDIToR ' s INTRODucTION 1 65dramati
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EDIToR ' s INTRODUCTION I 67or subt
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EDIToR ' s INTRoDucTION 1 69superse
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THE COM MENTARY ON MUI 7Iwere to sa
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THE COMMENTARY ON MU / 73nwnerous k
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THE COMMENTARY ON MU I 75picture of
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THE COMMENTARY ON MU I 77your own m
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THE COM MENTARY ON MU I 79"How marv
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THE COMMENTARY ON MU I 8IThis is ho
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III I YASUTANI-ROSHI'S PRIVATE IN
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EDIToR ' s INTRonucTION 1 ssday und
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EDITOR ' s INTRODUCTION 1 87say or
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EDIToR ' s INTRODUCTION j 89other f
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EDITOR' s INTRODUCTION I 91not to g
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EDITOR ' s INTRODUCTION I 93tions,
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EDITOR . s INTRODUCTION I 95From wh
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STUDENT A I 97I have pain in my leg
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STUDENT A I 99STUDENT : I am very t
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STUDENT A I IOImorning when I was s
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STUDENT A I 103to do zazen in any k
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STUDENT B I 105Rosm: It all depends
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STUDENT c I 1073 / STUDENT C (MAN,
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STUDENT c I 109fulness. But if you
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STUDENT c I IIIperson concerns hims
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STUDENT c I 113STUDENT [rushing in,
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STUDENT c I 115I ask students to sh
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STUDENT c I 117Rosm: What is this [
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STUDENT c I 119nature. You have to
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STUDENT D I 121point to dwell upon
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STUDENT F I 123should not hit too h
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STUDENT G I 125position in which to
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STUDENT G I I27be sharply focused,
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STUDENT GI I29devotedly. Your conce
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STUDENT G I 131mindedly, a gradual
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STUDENT H I 133you. This morning in
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STUDENT I I 135STUDENT: I want to k
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STUDENT J I 137in that way I would
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STUDENT J I 139Rosm: People who hav
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STUDENT J I 141problem of human exi
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STUDENT J I 143below the navel, and
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STUDENT J I 145world seems to be an
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STUDENT J I 147When I said I would
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STUDENT J I 149claim, "How true!" b
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STUDENT J I 151And because he false
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STUDENT J I I53those who throw them
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IV I BASSUI'S SERMON ONONE-MIND AND
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EDITOR ' s INTRODUCTION 1 157At all
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EDIToR ' s INTRODUCTION I 159beat a
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THE SERMON ON ONE-MIND I 161has it
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THE SERMON ON ONE-MIND I 163at the
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LETTER TO A MAN FROM KUMASAKAI I6Sd
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LETTER TO THE ABBESS OF SHINRYU-JI
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LETTER TO THE ABBESS OF SHINRYU-JI
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LETTER TO LORD NAKAMURA / 171logica
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LETTER TO A DYING MAN I l'i]risen f
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LETTER TO THE LAYMAN IPPO / 175out
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LETTER TO THE LAYMAN IPPO I 177exte
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LETTER TO THE NUN FURUSAWA I 179tho
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LETTERS TO THE ZEN PRIEST IGUCHI I
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LETTERS TO THE ZEN PRIEST IGUCHI f
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LETTER TO A NUN I ISSsevere in your
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PART TWO j ENLIGHTENMENT
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190 / ENLIGHTENMENT EXPERIENCESThe
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192 I ENLIGHTENMENT EXPERIENCESa mo
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194 I ENLIGHTENMENT EXPERIENCESFor
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196 / ENLIGHTENMENT EXPERIENCESClan
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198 / ENLIGHTENMENT EXPERIENCESerne
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200 f ENLIGHTENMENT EXPERIENCESticu
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202 / ENLIGHTENMENT EXPERIENCESbegi
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204 / ENLIGHTENMENT EXPERIENCESdelu
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2o6 I ENLIGHTENMENT EXPERIENCESI wa
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208 / ENLIGHTENMENT EXPERIENCESMIDN
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2IO IENLIGHTENMENT EXPERIENCESreall
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212 I ENLIGHTENMENT EXPERIENCESZen
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214 I ENLIGHTENMENT EXPERIENCESNOVE
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216 I ENLIGHTENMENT EXPERIENCESout
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218 f ENLIGHTENMENT EXPERIENCESbeco
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220 / ENLIGHTENMENT EXPERIENCESchid
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228 / ENLIGHTENMENT EXPERIENCES1 di
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230 I ENLIGHTENMENT EXPERIENCESwhel
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232 I ENLIGHTENMENT EXPERIENCEScomp
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234 / ENLIGHTENM ENT EXPERIENCESI t
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236 / ENLIGHTENMENT EXPERIENCEShe u
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23 8 I ENLIGHTENMENT EXPERIENCESp.m
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240 I ENLIGHTENMENT EXPERIENCESter'
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242 I ENLIGHTENMENT EXPERIENCESface
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244 I ENLIGHTENMENT EXPERIENCESseem
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246 I ENLIGHTENMENT EXPERIENCESinna
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248 I ENLIGHTENMENT EXPERIENCESBy t
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250 I ENLIGHTENMENT EXPERIENCESand
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252 f ENLIGHTENMENT EXPERIENCESgaku
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254 / ENLIGHTENMENT EXPERIENCESQues
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2.56 I ENLIGHTENMENT EXPERIENCEStow
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2S8 I ENLIGHTENMENT EXPERIENCESnate
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200 I ENLIGHTENMENT EXPERIENCESning
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262 I ENLIGHTENMENT EXPERIENCESthe
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264 / ENLIGHTENMENT EXPERIENCESthou
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266 / ENLIGHTENMENT EXPERIENCESWhen
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268 I ENLIGHTENMENT EXPERIENCESnal
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270 j IWASAKI ' s LETTERS AND HARAD
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271. I IWASAKI ' s LETTERS AND HARA
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274 / IWASAKI ' S LETTERS AND HARAD
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276 I IWASAKI ' s LETTERS AND HARAD
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282 f IWASAKI ' s LETTERS AND HARAD
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Page 315: PART THREE / SUPPLEMENTS
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Page 323 and 324: VIII I THE TEN OXHERDINGPICTURES WI
Page 325 and 326: OXHERDING PICTURES IJOJ2 I FINDING
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Page 331 and 332: OXHERDING PICTURES I 3098 BOTH OX A
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Page 335: OXHERDING PICTURES I 313this would
Page 338 and 339: 316 I SUPPLEMENTSThe posture shown
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Page 342 and 343: 320 I SUPPLEMENTSFig. 7. Side view
Page 344 and 345: 322 I SUPPLEMENTSPRONUNCIATION GUID
Page 346 and 347: 324 / SUPPLEMENTSEka, a scholar of
Page 348 and 349: 326 ISUPPLEMENTSA Buddha has three
Page 350 and 351: 328 I SUPPLEMENTSbut always wins th
Page 352 and 353: 330 I SUPPLEMENTSwith the words: "T
Page 354 and 355: 332 I SUPPLEMENTSchu-rai. The third
Page 358 and 359: 336 I SUPPLEMENTSpresent life and c
Page 360 and 361: 338 I SUPPLEMENTSlotus: In Buddhism
Page 362 and 363: 340 I SUPPLEMENTSObo-san (or less r
Page 364 and 365: 342 ISUPPLEMENTStwenty-eighth in In
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Page 368 and 369: 346 I SUPPLEMENTSThe Japanese SotO
Page 370 and 371: 348 / SUPPLEMENTSHyakujo in China i
Page 372 and 373: JSO ISUPPLEMENTSUmmon Bun'en (Ch.,
Page 374 and 375: INDEX / Numerals in italics refer t
Page 376 and 377: 354 I INDEXcelibacy in Zen, 340cere
Page 378 and 379: 356 INDEXwareness of, 93; weak enli
Page 380 and 381: 358 INDEXJujukinkai (book of proble
Page 382 and 383: 36oINDEXNakamura, Tempu, 41-42, 43"
Page 384 and 385: 362 I INDEXsickness, see under ZenS
Page 386: 364 I INDEXyang and yin, 37, 350Yas
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