Jijuyu-zanmai

(Samadhi of The Self) by Menzan Zuiho Osho Preface

An ancient master said ! "The literal meanin# of the name$ %airocana & is the uni'ersally illuminatin# li#ht( This )ord has t)o connotations( One is that the Tatha#ata in)ardly illuminates the true dharma-)orld )ith the li#ht of )isdom( This connotation is based on the conce*t action of self-enjoyment (Jijuyu) 2 ( The second is that the Tatha#ata out)ardly illuminates *eo*le and teaches them )ith the li#ht of his body( This second connotation is based on the conce*t action of other-enjoyment( (tajuyu).

This is the ori#in of the term Jijuyu-zanmai 3 ( +e'ertheless the ancient master only tal,ed about the Tatha#ata )ho has already entered buddhahood and did not say that the same 'irtue inherently e-ists in the *ractice of ordinary sentient bein#s )ho are in the causal ran, for attainin# buddhahood( This is because as a scholar of a teachin#- school . he )as cau#ht by the distinction bet)een the Tatha#ata and sentient bein#s( The essence of the /uddhasand Patriarchs0 is different( 1reat Master 2inzai3 said !4f you )ant to become the same as the Patriarchs and the /uddhas do not see, anythin# outside( The *ure li#ht of your mind is nothin# but the dharmabody of /uddha(! Zen Master 5anshi6 said !4t emits 7i#ht and the #reat thousand-)orlds a**ear( 8ach and e'ery thin# in the )orld is nothin# other than the realm of the Jijuyu of my self and its essential function(! 5e must ,ee* in mind that from medie'al times (the Son# 9uan# dynasty :hina &;th to &.th :entury) the )ay of *ractice chan#ed and the essential function )as lost because *ractitioners became dazzled by the *ractice of seein# ,oan-stories( <o#en the founder of 8iheiji monastery alone )as not blinded and said !8ihei ( 4 ) sometimes enter Jijuyu-zanmai( 8ach of you has to #ras* it and ma,e free use of it(! =o) fortunate that )e can encounter the udumbara flo)er> bloomin# in the forest of falseness that characterizes this decadent a#e( =o) can )e hel* but sho) our #ratitude and *ractice dili#ently( January first the third year of 1enbun (&6?>)( Zuih@ a *ractitioner of 5a,asa(A

%airocana is the *rinci*al /uddha in the Ke g o n k y o ( A v a t a m s a k a - su t r a ) ( This /uddha is considered to be s a m b h o g a k ay a ( h o j i n ) ( This is also the name of the *rinci*al /uddha in the D a i n i c h i k y @ ( a h a v a i r o c a n a s u t r a )( This /uddha is considered to be a d h a r m a h a y a ( h o s s h i n ) in the sutra( 4n Ja*an this /uddha is ,no)n as D a i n i c h i n y o r a i ( The ori#inal meanin# of the Sans,rit )ord is somethin# )hich #litters or shines in other )ords the sun and is a symbol of the limitless )isdom of the /uddha( J i j u y i i means to recei'e the merit from oneBs *ractice and enjoy it by oneself( This is the o**osite of t a j u y u )hich is the /uddhaBs function of #i'in# the merit of his *ractice or enli#htenment to sentient bein#s in order to teach them and lead them to *ractice(

1.

2. ! a nm a i is Ja*anese *ronounciation of the Sans,rit )ord s a m a d h i .

Teachin#-school is a term used by the Zen school to refer to other schools of /uddhism such as the Tendai Ce#on Sanron or =osso schools since the teachin#s of these schools are based on certain scri*tures( 8-am*les are the " o t u s - s u t r a on )hich the Tendai school is based and the A v a t a m s a k a - s u t r a on )hich the Ce#on school is founded( Practitioners of the Zen school feel that their *ractice is not based on any )ritten teachin#s and the boddha-mind is #ras*ed directly throu#h *ractice( B/uddhas and PatriarchsB is a translation for the Ja*anese )ord b u s s o . # u t s u means a /uddha( So means an ancestor or founder of a reli#ion or a school( 4n Zen *rominent masters )ho embodied the 5ay and transmitted the buddha-dharma )ere called $ o s h i (ancestral master)( A**arently at some American Zen centers the )ord B*atriarchB is no lon#er used because it is associated )ith the idea of *atriarchy( =o)e'er let me use it until 4 find an alternati'e(

3.

4.

5. 6.

2inzai 1i#en (7inji 9i-uan) "D->E6$ )as the founder of the 2inzai school of Zen in :hina(

5anshi Sh@#a,u (=on#zhi Zhen#jue) "&;A&-&&06$ )as a famous Zen master in the Soto linea#e in Son# dynasty :hina( =e )as the abbot of Tendo (Tianton#) monastery )here <@#en later *racticed )ith +yoj@ (2ujin#)( 5anshi *ut em*hasis on *racticin# zazen rather than ,oan-*ractice )hich )as *o*ular at that time( =is style of *ractice )as called m o k u s h o - z e n ( silent 4 illuminatin# zen)( <@#en res*ected 5anshi and *raised him as 5anshi k o b u t s u (the ancient buddha)( 4t is said that the u d u m b a r a flo)er bloms only once in three thousand years( 4n /uddhist literature this is used meta*horically to sho) the difficulty of encounterin# the /uddhaBs a**earance in the )orld( 5a,asa is the name of a re#ion (*resently Fu,ui Prefecture) )here Menzan li'ed )hen he *ublished the J i j u y u - ! a n m a i .

7. 8.

Jijuyu-Zanmai
The teachin#s of the %ath agata & found in the 'arious sutrasG ha'e been classified as sudden and #radual *ro'isional and direct?( These teachin#s contain 'arious ty*es of *reachin# since they )ere #i'en accordin# to the Hualities of the *eo*le the /uddha tau#ht( The true enli#htenment . of the Tatha#ata is not manifested directly in these sutras since they are *ro'isional teachin#s( Althou#h the /uddha e-*ressed his true mind in some Mahayana 0 sutras in many cases the true teachin#s are no lon#er true because the commentators of those sutras and commentariesE inter*ret-ed them )ith their ordinary discriminatin# minds and intellectual understandin#6( That is )hy it is said in the !&h &ketsugiky& > that inter*retation throu#h )ords stands a#ainst the /uddhas in the *ast *resent and future( Also in the 'y&gaky& ( it is said that the /uddha did not s*ea, e'en one )ord durin# the forty-nine years he tau#ht( From this it should be clear that the true enli#htenment of the Tatha#ata can ne'er be #ras*ed by )ords or by discrimination &; nor by the illusory mind&& of ordinary human bein#s( 5hen the /uddha )as on Mount 2y@ju&G )ith his one million students he *ic,ed u* a flo)er and blin,ed and the %enerable Maha,asya*a &? smiled( At that time the Tatha#ata said to the assembly !4 transmit the shobogenzo nehanmy &shin &. (the storehouse of the true dharma-eye the incom*arable life in +ir'ana) to Maha,asya*a(! &0 This nehanmyoshin is the Tatha#ataBs true enli#htenment )hich *receeds lan#ua#e discrimination and illusoiy mind( This is also called the Jijuyu-zanmai )hich has been transmitted for fifty-one #enerations from "the /uddha$ to /odhidharma in 4ndia do)n throu#h the Si-th Patriarch 8no (=uinen#) in :hina and to 8ihei <@#en in Ja*an(

The simultaneous *ractice-enli#htenment&E of this samadhi is nothin# other than kekka)uza (full-lotus sittin#)&6 )hich )e *ractice today( Tentati'ely this samadhi is called zazen&>( The reason it is referred to as zazen is as follo)sI /odhidharma&A came from 4ndia to :hina and sat facin# the )all at Shorin Tem*le on Mt( Suzan for nine years( At that time *eo*le )ho did not understand that )hat he )as *racticin# )as Jijuyu-zanmai that is the Tatha#ataBs $hobogenzo*ehanmyoshin called him the brahmana 2 + )ho *ractices zazen( The *osture of his *ractice )as similar to that of the dhyana of the four sta#es and samadhi of the ei#ht sta#esG& described by the /uddhist scholars of the time( That is )hy his *ractice )as commonly called zazen( :onseHuently his successors )ere called follo)ers of the Zen schoolGG(

Ori#inally the $hobogenzo-nehanmyoshin, )hich has been directly transmitted throu#h the /uddhas and Patriarchs G? )as not necessarily called zazen (sittin# meditation) ( Shall )e *ractice only zen (dhyana or meditation)

and ma,e it our sole *rinci*leD There is meditation amon# the si- -aramitas and there is samadhi amon# the three basic /uddhist *ractices( G. Since this meditation should be *racticed by all bodhisatt'as there is no reason to sin#le it out *articularly call it shobogenzo-nehanmyoshin and transmit it( The *roof of this lies in the )ords of Master Se,itoG0 !This dharma-#ateGE has been transmitted amon# /uddhas( 4t is not limited to dhyana dili#ence etc( All that is necessary is to attain the buddha a)areness G6(! Dhyana and dili#ence etc( is an abbre'iation for the si- -aramitas( This dharma-#ate has been directly transmitted from /uddha to /uddha #eneration after #eneration( The /uddhaBs a)areness called nehanmyoshin is *erfect and al)ays Huietly illuminatin# itself( Therefore you must understand that Zen is just a *ro'isional name( Jijuyuzanmai is shobo#enzo nehanmyoshin and /uddhaBs )isdom i(e( AnuttaraSamya,-sambodhiG>( This is also called jintsu-dai,omyozo (the storehouse of the #reat li#ht of )isdom)GA( 4t is also referred to as Muryo#isho-zanmai (the samadhi of limitless meanin#s)?; =o,yo-zanmai (the Samadhi of the *recious mirror) ?& Tojio-zanmai or Zanmai-o-zanmai (the ,in# of samadhis)! and /irushana-zozanmai (the samadhi of %airocana /uddha symbolizin# the )hole uni'erse) ??( This is the be-all of the /uddhas and the end-all of the Patriarch sit( Jnderstand this clearly and belie'e that this "Jijuyu-zanmai$ is shinjin-datsura,u datsura,u-shinjin (dro**in# off body and mind body and mind dro**ed off) ?0( All of these terms ta,en from the 'arious teachin#s of the /uddhas and Patriarchs are names for the zazen )e *ractice( Althou#h a #reat many *eo*le *ractice zazen almost all of them *ractice in the )ay of ordinary *eo*le =inayana *ractitioners ?; or bodhisatt'as )ith *ro'isional Mahayana understandin#?6 Those )ho understand Jijuyu-zanmai as the true enli#htenment of all /uddhas are 'ery fe)(

That is )hy some hurry on their )ay to #ain enli#htenment by )restlin# )ith ,oans(! Some stru##le )ithin themsel'es searchin# for the subject ?A that sees and hears Some try to rid themsel'es of their delusory thou#hts in order to reach a *leasant *lace of no-mind no-thou#ht .;( Many other methods of *racticin# zazen )ere ad'ocated by 'arious teachers in the Son# 9uan and Min# dynasties in :hina.&( /ut it a**ears that fe)er than one in a hundred ,ne) the true samadhi transmitted by the /uddhas and Patriarchs(

Coan *ractice started in Son# dynasty :hina( There )as no such *ractice durin# the time of /odhidharma or 8no the Si-th Patriarch( The tradition of ,oan *ractice did not ori#inate )ith Sei#en or +an#a,u .G( 4t )as established by and based on the biased ideas of the masters of the Son# dynasty( Althou#h some ha'e said that ,oan *ractice )as started by Oba,u Ciun .? there is no basis for this( 4t is nonsense to say that Oba,u su##ested to his students to learn the Mu ,oan of Joshu.. (the anecdote about a do#Bs buddha-nature) since Oba,u )as already dead )hen Joshu tal,ed about it( Also not all ,oans )ere created in order to encoura#e *eo*le to *ractice zazen(

Searchin# for the subject that sees and hears is also useless( The harder you loo, for the subject the more you )ill tire of )astefully stru##lin# since )hat is see,in# and )hat is bein# sou#ht cannot be se*arated( Jnderstand that your eyes cannot see themsel'es( Arousin# the mind to eliminate illusory thou#hts is li,e *ourin# oil on a fire to e-tin#uish it( The fire )ill blaze )ith increased stren#th( There are many other )ays to *ractice zazen butamon# them the *ro*erly transmitted #enuine )ay is not to be found( This is )hy <o#en Zenji criticized the !azenshin or !azenmei in the Keitoku-Dentoroku and the Katai.ut/roku etc. 0 1 , sayin# that none e-*ressed the 5ay )hich has been *ro*erly transmitted( Many teachers both in :hina and Ja*an a**reciate the !azengi in the !ennen-$hingi 0 2 )ritten by :horo Sosa,u (Zhan#lu Zon#ze)( +e'ertheless <o#en Zenji criticized it sayin# that it )as not the )ay of =ya,ujo and that it had lost the essential *oint of the PatriarchsB teachin#s .6( This !azengi is *resently incor*orated as the last *art of the $hiburoku 0 3 . 5hy did he abandon the #uidin# *rinci*le created by his *redecessors sayin# that their )ords )ere not trueD Those teachers in medie'al times (Son# dynasty :hina) thou#ht that )e are all deluded and that if )e *ractice zazen )e could #ain enli#htenment as a result of the *o)er accumulated by zazen *ractice( They also thou#ht that after #ainin# enli#htenment there )ould be no further need to *ractice zazen( They com*ared it to a boat )hich is no lon#er necessary once the other shore is reached(

Peo*le in the *resent day often *ractice zazen in this manner( This is the attitude of ordinary *eo*le =inayana *ractitioners and bodhisatt'as )ithin the *ro'isional Ma- hayana *ractice of zazen( They as*ire to rid themsel'es of delusions and to #ain enli#htenmentK to eliminate illusory thou#hts and to obtain the truth( This is nothin# but creatin# the ,arma of acce*tance and rejection( Such anattitude is just another form of dualism in that one esca*es from one thin# and chases after another( 4f )e thin, this ,ind of *ractice is the same as that transmitted by the /uddhas and Patriarchs as the Tatha#ataBs zanmai-ozamnai or as /odhidharmaBs sittin# facin# the )all for nine years these also become mere methods to rid oneself of delusions and to obtain enli#htenment( 5hat a *itiful 'ie)L

4n the last se'eral hundred years a #reat many ha'e adhered to this attitude both in :hina and Ja*an( All mista,e a bro,en *iece of tile for #old or a fish eye for a je)el because they do not yet clearly understand the essence of the #reat dharma( The true zazen )hich has been transmitted by the /uddhas and Patriarchs is the Tatha#ataBs Jijuyu-zanmai ( 4t is the state in )hich the body and mind of *erfect nirvana al)ays abide *eacefully( 4n the "otus-sutra the Tatha#ataB s zazen is called muryogisho-zanmai (the samadhi of infinite meanin#)( 4n the aha-rajnya-sutra it is called t&ji-&-zanmai (the ,in# of samadhis)( 4t is referred to as zanmai- &-zanmai in the Daihon-4annya-Ky &) and Zen master Tozan 2yo,ai.A named it h&ky&-zanmai (the samadhi of the *recious mirror) ( Ob'iously zazen is not a *ractice for #ettin# rid of delusions and #ainin# enli#htenment( 5hen the /uddha transmitted this zazen to the %enerable Maha,ashya*a he called it sh&bdgenz &-nehanmy&shin ( Se,ito

e-*ressed it by sayin# !The heart of the 1reat Master in 4ndia has been transmitted intimately from *erson to *erson in both the8ast and the 5est(! 0; T@zan also said !The dharma of nyoze0& has been transmitted intimately throu#h the /uddhas and Patriarchs(! This nehanmy &shin )as transmitted for t)entyei#ht #enerations ri#ht u* to /odhidharma in 4ndia( This 1reat Master came to :hina and transmitted the same samadhi to the Second Patriarch 8,a 0G( 5e must learn /odhidarmaBs teachin# thorou#hly 4 5hat is his teachin#D-- To li'e facin# the )all un)a'erin#ly and to see that ordinary *eo*le and sa#es are one and the same0?( 5e must also study carefully the )ords of the Second Patriarch !Al)ays be clearly a)are0.(! The essence of their teachin#s )as transmitted throu#h t)enty-three #enerations u* to +yojo of Mt( Tendo00 of the Son# dynasty( 8ihei <o#en )ent to :hina *racticed under +yojo and recei'ed the transmission of this jijuyuzanmai( After he returned to Ja*an he ad'ocated this samadhi callin# it shinjin-datsuraku datsuraku-shinjin (dro**in# off body and mind body and mind dro**ed off)( This is another name for anuttarasamyaku-sambodhi (ultimate a)areness) ( This a)areness transcends the ran,s of ordinary *eo*le =inayana the ten sta#es of bodhisatt'as and togaku 1 2 ( Therefore it is said !<irectly enter into the sta#e of the Tatha#ata( Just ta,e the essence do not )orry about triflin# thin#s(!

The *ractice of the si- -aramitas of a bodhisatt'a and all of the ei#hty four thousand dharma-#ates06 "of the /uddha$ are )ithout e-ce*tion included in this jijuyu-zanmai( This is )hy it is said that as soon as you clarify the Tatha#ata Zen0> the si- -aramitas and all other *ractices are com*lete )ithin yourself 0A( 4t is also said in another sutra that )hen you sit in the u*ri#ht *osture and are a)are of reality all e'il is li,e frost or a dro* of de)--if you settle in this samadhi all e'il )ill disa**ear as *rom*tly as frost or a dro* of de) disa**ears under the sun(

4n the $h5d5ka )e find the e-*ression !/ein# a)are of reality there is neither subject nor object and )e are immediately released from the ,arma of the hell of incessant sufferin#6;(! 5hen you sit in this samadhi you )ill enter directly into the realm of the Tatha#ata( Therefore this samadhi is endo)ed )ith the limitless 'irtue of the roots of #oodness and the limitless obstructions of oneBs e'il deeds caused by e'il ,arma )ill disa**ear )ithout a trace( As this samadhi is truly the incom*arable #reat dharma-)heel E& and the *ractice of e'er #oin# beyond buddhahoodEG it is beyond )ords and discriminatin# thou#hts(

4f you )ere to encounter such a true-dharma in the infinite eons of transmi#ration in the rounds of life-and- death e'en one day of your life )ould be more *recious than millions of years )ithout the true-dharma( So de'ote yourself dili#ently to this samadhi cherishin# e'ery second(

+o) 4 )ill e-*lain in detail the )ay to clarify and rely on this samadhi( This is done sim*ly by not cloudin# the li#htE? of your Self( 5hen the li#ht of the Self is clear you follo) neither konchin (dullness) nor sanran (distraction)E.(

The Third Patriarch said !5hen the cloudless li#ht illum- minates itself there is no need to ma,e mental stru##le there is no )aste of ener#y(! E0 This is the 'ital *oint of the *ractice and enli#htenment of this samadhi( !The cloudless li#ht illuminates itself! means the li#ht of the Self shines bri#htly( !+ot to ma,e mental stru##le! means not to add the illusory mindBs discrimination to the reality( 5hen you ma,e mental stru##le the li#ht becomes illusory mind and bri#htness becomes dar,ness( 4f you do not ma,e mental stru##le the dar,ness itself becomes the Self illumination of the li#ht( This is similar to the li#ht of a je)el illuminatin# the je)el itself( For e-am*le it is li,e the li#ht of the sun or the moon illuminatin# e'erythin#-mountains and ri'ers human bein#s and do#s etc( eHually )ithout differentiation or e'aluation( Also a mirrorEE reflects e'erythin# )ithout botherin# to discriminate( 4n this jijuyu-zanmai just ,ee* the li#ht "of the self$ unclouded )ithout bein# concerned )ith discrimination of objects( This is the meanin# of 5anshi ZenjiBs e-*ression in his !azenshin. 2 6

!The be-all of /uddhas and the end-all of Patriarchs(

Cno)in# )ithout touchin# thin#s(

4lluminatin# )ithout facin# objects(!E> 5hen you *ractice and learn the reality of zazen thorou#hly the frozen bloc,a#e of illusory mind )ill naturally melt a)ay( 4f you thin, that you ha'e cut off illusory mind instead of sim*ly clarifyin# ho) illusory mind melts illusory mind )ill come u* a#ain as thou#h you had cut thestem of a blade of #rass or the trun, of a tree and left the root ali'e( This is 'ery natural( For this reason( )hen you *ractice the buddha-dhama! j you must study and clarify the essence of *ractice- enli#htenment of the /uddhas and Patriarchs under the #uidance of a true teacher to )hom the dharma has been *ro*erly transmittedK other)ise you )ill be )astin# your time no matter ho) lon# or hard you *ractice( Mumyo (fundamental delusion)6; is called illusory mind( 4t is the source of the rounds of delusory life-and- death6& from the immeasurable *ast( 4t is our discriminatin# mind )hich obstinately clin#s to body mind the )orld and all thin#s as bein# the )ay )e ha'e *ercei'ed and reco#nized them until no)( For e-am*le althou#h somethin# #ood is not al)ays #ood )e hold stubbornly to )hat )e thin, is #ood( Somethin# e'il is not al)ays e'il yet )e become attached to our o)n jud#ement and ma,e it a *reconce*tion( 8'en if you thin, somethin# is #ood others may thin, it is e'il( 8'en if you thin, somethin# is e'il others may thin, it #ood( And e'en if both you and others thin, somethin# may be #ood or e'il today fundamentally such jud#ements merely accord )ith illusory mind )hich manifests itself in the form of oneBs o)n ,no)led#e 'ie)s and e-*eriences( This is true not only of our jud#ements about #ood and e'il but

also our 'ie)s about bein# and non-bein# hatred and lo'eM etc((( All these differentiations re#ardin# all e-istance arise from illusory mind( /irds fly in the s,y )ithout any trouble but fish cannot li'e in the s,y( Fish s)im freely in the )ater thou#h birds )ill die in the )ater( Ma##ots do not thin, feces is filthy( A tademushi 6 2 does not ,no) bitterness( A fire mouse 6? li'es in fire( There is a s*ecies of crab that li'es in 'ery hot )ater( 4llusory mind is the root of delusion that is stubborn attachment to a onesided *oint of 'ie) formed by our o)n conditioned *erce*tion based on *ersonal e-*eriences( Sufferin# in one )orld may be comfort in another )orld( 4t is said that obser'in# the *rece*ts for a sravaka is brea,in# the *rece*ts for a bodhisatt'a( 8ach li'in# bein# in the ten realms 6. has its o)n 'ie) of e'erythin#( =o) could their *ictures of the )orld *ossibly be the same DL Ori#inally all bein#s are outside of illusory mind and are beyond e'aluation or differentiation( 9ou must realize this clearly and )ithout any doubt( There )as a #reat ,in# in 4ndia( Once he #athered a #rou* of blind *eo*le to#ether and had them touch an ele*hant ( After they had touched the ele*hant the ,in# as,ed them !5hat is the sha*e of the ele*hant D Tell me )hat you thin,(! Amon# the blind *eo*le the one )ho had touched the ele*hantBs le# said !An ele*hant is somethin# li,e a laHuered barrel(! The one )ho had touched the tail said !An ele*hant is somethin# li,e a broom(! The one )ho had touched the abdomen said !An ele*hant is somethin# li,e a bi# drum(! The one )ho had touched the ear said !An ele*hant issomethin# li,e a dust *an(! And the one )ho had touched the trun, said !An ele*hant is somethin# li,e a thic, ro*e(! Then the ,in# said !=o) *itiful these blind *eo*le are L 8ach of them thin,s an ele*hant is somethin# li,e this or that accordin# to their indi'idual e-*eriences of touchin# the different *arts of the ele*hant( 4f they could see it as a )hole they )ould realize that their ideas are com*letely different from the reality(! This story a**ears in the *ehankyo . 6 1 +o) because *eo*le are blinded by illusory mind they cannot clearly and thorou#hly see the reality of the )hole body of all thin#s( :onseHuently they 'ie) somethin# as #ood or e'il a bein# or non-bein# ali'e or dead a sentient bein# or a /uddha( 4f their eyes )ere o*en ho)e'er they could not hel* but realize that the ,no)led#e or *ers*ecti'e acHuired throu#h their *ersonal e-*eriences is not the )hole of the reality( Therefore no one can be free from delusions until illusory mind has been dro**ed off( +o matter ho) dilli#ently one continues to do #ood deeds if these deeds are done )ith a blind mind the result )ill be only a limited ha**iness in the )orld of human or hea'enly bein#s for such #ood deeds still belon# to the defiled causation6E in thesi- realms of transmi#ration( 4t is said in the aha-rajna-aramita-sutra that e'en thou#h you *ractice the fi'e -aramitas (i(e( #enerosity obser'in# the *rece*ts *atience dili#ence and meditation) all your *ractices remain )ithin the realm of the defiled

causation of human or hea'enly bein# unless you *ractice -rajna--aramita (66 Such a *ractice is not that of annuttara-sammyak-samb odhi (ultimate a)areness)( To *ractice -rajna--aramita means that the li#ht of the )isdom of jijuyuzanmai illuminates and dis*els the dar,ness of the i#norance of delusory thou#hts( 4f the li#ht of the Self is clear e'en a small #ood deed is the *ractice of incom*arable a)areness since the deed is *erformed *rior to the arisin# of illusory mind( Therefore you should not be concerned )ith anythin# but lea'in# behind illusory mind cuttin# the root of delusions emittin# the li#ht of jijuyuzanmai and o*enin# the eye of -rajna. This is the /uddhaBs )isdom and also the true *ath of *racticin# the /uddha-5ay( 4n the "otus-sutra it is saidI !8'erythin# /uddhas do is for the instruction of bodhisatt'as( All that they do is for just one *ur*ose that is to sho) sentient bein#s /uddhaBs )isdom and enable them to see reality as a )hole(!

/uddhaBs )isdom means that /uddhas see and ,no) all thin#s )ithout delusory thou#hts( Therefore /uddhasenable sentient bein#s to de*art from illusory mind and #ain )isdom eHual to their o)n( This is the core of the teachin#s of all /uddhas in the *ast *resent and future this is also the essence of the teachin#s of all Patriarchs in each and e'ery #eneration(

A #reat many *eo*le ho)e'er do not lea'e behind illusory mind nor o*en the eye of /uddhaBs )isdom( They thin, that *racticin# the buddhadharma is studyin# the sutras )hich are records of the /uddhaBs )isdom( This is a #reat mista,e( For e-am*le it does not hel* you at all to read a reci*e )hen you are star'in#( An entire library of sutras is merely a collection of reci*es of the true taste of reality( For more than .;; years after the buddhadharma )as introduced to :hina all the scholars s*ent their time ar#uin# )ith each other about )hich reci*e )as better )ithout e'er tastin# reality( 8ach of them relied on a *erticular sutra or commentaries on the sutras ma,in# e'aluations as to )hich reci*e )as inferior and )hich su*erior( +one of them ,ne) the true taste of the buddhadharma( 7ater /odhidharma transmitted the true taste and filled *eo*leBs em*ty stomachs enablin# them to recei'e ultimate comfort (nir'ana)(6> This is nothin# other than the jijuyu-zanmai )hich is transmitted directly from the Tath- a#ata to us( The famous *hrase !<o not de*end on )ords! means that ar#uments about the Huality of the reci*e is not hel*ful for freein# oneself from star'ation( For this reason /odhid-harma came to :hina )ithout brin#in# any sutras settled *eacefully in this samadhi facin# the )all for nine years and enablin# *eo*le to o*en their eyes to /uddhaBs )isdom( Once )e a**reciate the real taste of this samadhi star'ation from the immeasurable *ast )ill be a**eased and you )ill not hun#er a#ain( The true taste *ro*erly transmitted throu#h the /uddhas and Patriarchs is /uddhaBs )isdomK this is also called shinjin-datsuraku (dro**in# off body and mind) that is understandin# thorou#hly that body mind and )orld (time and s*ace) cannot be #ras*ed )ith the discriminatin# mind that reality is outside of illusory mind and then releasin# the li#ht of the Self( 5e must closely e-amine the so-called human mind( The human mind manifests as an#er i#norance or #reed 6A( These three *oisonous minds may be di'ided into #ood and e'il( 5hen they )or, in e'il )ays an#er brin#s about hell

i#norance brin#s about the realm of animals and #reed brin#s about the realm of hun#ry #hosts( 5hen they )or, in #ood )ays an#er brin#s about the realm of the asura, #reed brin#s about the realm of human bein#s and i#norance brin#s about the realm of hea'enly bein#s(>; Thus althou#h these are the functions of just one mind )e cannot say there is no difference bet)een #ood and e'il( Althou#h #ood and e'il are t)o they are both brou#ht about by the three *oisonous minds and they create the si- realms of transmi#ration( These sirealms are also called the three )orlds(>& All these realms "of transmi#ration$ are includedin the functions of one mind( 5hen the mind does not function the condition is ,no)n as mu,i! (neutral)( 4f you are attached to this condition you )ill lea'e these three )orlds or si- realms of transmi#ration and become a non-/uddhist or a =inayana *ractitioner( 9ou )ill ne'er be able to attain /uddhahood( This is because the attitudes of such *eo*le are all limited by the emotions and thou#hts of illusory mind(

The one-mind )hich manifests either as unen (thou#ht-si- realms) or munen (no-thou#ht-not #ood not e'il)>? must be somethin# )hich is beyond these conditions( 4t must be the li#ht )hich illuminates e'ery)here and is ne'er clouded( As soon as you become clearly a)are of this li#ht you )ill be released from the limitation of delusory thou#hts and the /uddhaBs )isdom )ill be realized( This is called nehanmyo- shin (the mar'elous mind in +ir'ana)( This is nothin# other than jijuyu-zanmai( Sha,yamuniBs si- years of sittin# /odhidharmaBs nine years of facin# the )all Zen master Tendo +yojoBs shikantaza 3 0 7 all are e-am*les of the *ractice-enli#htenment of this samadhi(

Practice-enli#htenment beyond unen and munen can be com*ared to the function of a mirror( A mirror reflects both beautiful and u#ly thin#s )ithout distin#uishin# them( This is the natural function of a mirror( /ut the reflection )hich may be beautiful or u#ly is not the mirror itself( The reflection is just a shado) of )hat is in front of the mirror(

4f you only see the distinction bet)een the #ood and e'il of unen (thou#ht) and thin, it is your ori#inal mind>0 it is the same as if you )ere to #ras* the reflection in the mirror and thin, it to be the mirror itself( This is a mista,e( This analo#y admonishes you not to #et cau#ht u* in the distraction of thou#hts( And yet if you thin, that munen (no- thou#ht) is your real mind and become attached to the condition of no-thou#ht )here neither #ood nor e'il arises it is the same as thin,in# that )here no reflection e-ists is the mirror itself and thus becomin# attached to the bac,side of the mirror( 4f the mirror reflects nothin# it is the same as it )ere a *iece of stone or tile the function of the li#ht of the mirror is lost( This analo#y admonishes you not to #et cau#ht u* in dullness or muki (no #ood no e'il no-thou#ht)( As you ,no) neither the reflection nor the bac,side of the mirror is the essential function of the mirror )hich li,e that of the li#ht illuminates itself clearly( 9ou must realize that the /uddhaBs )isdom li,e a #reat and *erfect mirror>E is far beyond the dichotomy of thou#ht and nothou#ht( For e-am*le )hen you sit zazen if your mind does not arise and function and 4f you do not see anythin# hear anythin# or feel any *ain or itchiness you just sta#nate in em*tiness( On the contrary if you see or hear somethin# outside and thin, of it or feel *ain or itchiness you just sta#nate in

the distraction caused by the dichotomy of subject and object( /oth conditions are limited by delusory thou#hts( Therefore the Third Patriarch said !+either follo) after objects nor d)ell in em*tiness(! >6 9ou must study this *oint closely and understand this clearly( Just illuminatin# color sha*e and sound >> etc((( and not addin# any discrimination is the /uddhaBs )isdom(

The analo#y of the mirror ho)e'er is not *erfect( 1enerally )e use analo#ies for ma,in# it easier to #ras* reality by com*arin# it to somethin# similar because )e are unable to sho) reality itself directly( 9ou should understand that analo#ies are useful as far as they #o but that they do not sho) reality as a )hole( For e-am*le )hen you are as,ed )hat the sun is li,e by a *erson )ho )as born blind you mi#ht sho) him a metal basin to enable him to understand that the sha*e of the sun is round and say that the sun is li,e this( The *erson may hit the basin and say !AhaL The sun ma,es a #ood sound(! 9ou ha'e to be 'ery careful not to misinter*ret analo#ies or you )ill #o astray(

4 use the analo#y of the mirror just to sho) the relationshi* amon# nenki (arisin#-mind thou#ht)>A munen (no- thou#ht) and the li#ht beyond thou#ht and no-thou#ht( This analo#y cannot be a**lied to the other details since the mirror and the reflections of both beauty or u#liness are se*arate and reflections are caused by the objects in front of the mirror( /ut )hen our mind arises #ood e'il hatred lo'e )hate'er are not se*arate from our o)n mind( +othin# comes from outside( The ori#inal li#ht and our thou#hts are not t)o( This is )hy 4 said that the analo#y of the mirror )as not *erfect(

4n the 2y@#on,y@( + there is an e-*ression Kyakujin-bonn& (delusion is dust from outside)( Ori#inal mind is li,e the ,ee*er of an inn and the 'arious ,inds of thou#hts are li,e 'isitors comin# and #oin#( 5hen one 'isitior lea'es another one comes( 8ach 'isitor is different from the others( Some belon# to hi#h society and others belon# to the lo)er class some are rich and others are *oor( /ut the ,ee*er is al)ays the same( Or )hen sunli#ht streams into a room throu#h a )indo) and you hit a stra) matA& you )ill see dust risin# u* in clouds( After the dust settles there is nothin# but em*ty s*ace( 4n this analo#y thou#hts are the risin# dust and ori#inal mind is the em*ty s*ace( From ancient times there ha'e been many commentators )ho ha'e carelessly misinter*reted this analo#y( They thou#ht that arisin#-mind is just kyakujin-bonno that is delusion is li,e a dust that stic,s to our mind therefore munen-mushin (no-thou#ht no-mind) is our true or ori#inal mind( They insisted on tryin# to eliminate thou#hts by force( This misinter*retation occurred because they did not understand that analo#y does not e-*ress reality as a )hole(

There are a fe) old sayin#s as follo)s(

!+o-mind is yet a*art from reality(!

!The *ure *laceAG deludes *eo*le all the more(!

!8'en if you are li,e the blue s,yA? 4 )ill hit you )ith a stic,(!

These sayin#s admonish us not to thin, that munen (no-thou#ht) is enli#htenment and to be attached to such a condition

4t is a #reat mista,e to #ras* the human mind only )ith such analo#ies as a ,ee*er and customers or as em*ty s*ace and the risin# dust )hich are se*arate from one another( Althou#h arisin#-mind is a delusion it is nothin# but a sort of tem*oral form of the ori#inal mind( There is no ori#inal mind se*arate from arisin#-mind Therefore )hen your mind is filled )ith an#er your body mind and the )hole )orld becomes li,e a burnin# house A.( 5hen your mind is filled )ith com*assion your body mind and the )hole )orld become *ure buddhalandA0(

A mon, as,ed Joshu !<oes a do# ha'e buddha-nature or notD! Joshu re*lied !+oL (MuL)(! The mon, as,ed a#ain !4t is said that all sentient bein#s ha'e buddha-nature )hy does a do# not ha'e buddha-natureD! Joshu said !4t is because a do# has ,armic nature(!4n the case of a do# body mind and the )hole )orld is the realm of the do#Bs ,armic nature( So there is nothin# e-tra such as buddha-natureAE( 4n the case of the Tatha#ata this ,armic nature is referred to as buddha-nature( That is )hy )hen )e loo, from the deluded *oint of discrimination limited by illusory mind e'en the Tatha#ataBs life )ith *erfect 'irtue seems li,e nothin# but a *art of transmi#ration in the cycle of life-anddeath( On the other hand )hen )e are illuminated by /uddhaBs )isdom all sentient bein#s in the si- realms of transmi#ration are the eternal dharma-body A6 of the Tatha#ata( 4n this sense delusion and a)areness are oneK life-and-death and nir'ana are not se*arate( <o#en Zenji also said !There is no kyakujin (dust se*arate from oursel'es) in the )hole uni'erse( There is no second *erson ri#ht here(!A> 4n both :hina and Ja*an from medie'al times to the *resent there ha'e been innumerable teachers of Zen )ho ne'er learned about reality from a true teacher( They mista,enly thou#ht that anihilatin# thou#hts in the mind is the authentic *ractice of the buddha-dharma( This is because they #ras*ed only the surface meanin# of the )ords and held on to one-sided 'ie)s( Althou#h one mind may become the three *oisonous minds and the three *oisonous minds may brin# about the si- realms of #ood or e'il all of them are only *ro'isional conditions )ithin our mind( There is no reason to banish them( +e'ertheless )hen our mind is #ood )e become stiffened by #ood intention and attached to the limited results of the three #ood realms( :onseHuently )e become blind to the li#ht )hich is beyond #oodness( 5hen our mind is e'il )e become stiffened by e'il intention and *ulled by the results of the three e'il realms( :onseHuently )e suffer and cannot be a)are of the li#ht )hich is beyond e'il( 5hen )e are in the condition of no-thou#ht )e sta#nate there because )e thin, it a desirable sta#e of mind( :onseHuently )e become li,e =inayana or non-/uddhist *ractitioners )ho ne'er #ain buddhahood( 5e fail to

realize the li#ht beyond no-thou#ht( 5hen )e transcend the dichotomies of #ood and e'il thou#ht and no-thou#ht and emit the li#ht of the Self settlin# beyond discrimination )e )ill not sta#nate in #oodness thou#h our mind be #ood( +or )ill )e attach oursel'es to e'il or to the sta#e of no-thou#ht e'en thou#h our mind be in that condition( Therefore e'en )hen our mind becomes e'il if the li#ht of beyond-thou#ht! is emitted e'il mind )ill be dro**ed off immediately and there )ill be only the li#ht of the Self( This is the )ay to lead *eo*le in the three e'il realms to annuttara- sammyak-sambodhi (ultimate a)areness)( The same occurs to the *eo*le d)ellin# in the three #ood realms too and allo)s them to ste* o'er into ultimate a)areness( Also non- /uddhists or =inayana *ractitioners in the condition of no-thou#ht can directly enter into ultimate a)areness in the same manner( This is called the #reat li#ht /uddhaBs )isdom or -rajna -aramita ( This is also ,no)n as radiatin# li#ht from the middle of the forehead in the mury5gisho- zanmai (samadhi of immeasurable meanin#)( !anmai-5- zanmai (the ,in# of samadhis) or #irushanaz5-zanmai (the storehouse samadhi of %airocana) are also other names referrin# to jijuyuzanmai( 5hen the Tatha#ata *reached the aha-rajna-aramita- sutra he )as sittin# in zazen( This )as called t5ji-5-zanmai ( 4n the Daihon-hannyakyo it is referred to as zanmai-5-zanmai ( 5hen the /uddha settled ultimately in this samadhi radiatin# the #reat li#ht from his )hole body and illuminatin# the )orld in the ten directions sentient bein#s )ere released from the sufferin# of the ei#ht cold and ei#ht hot hellsK bein#s in the animal realm )ere released from i#norance hun#ry #hosts for#ot their *ain from star'ation the asuras moderated their arro#ance and fi#htin# s*irit human bein#s for#ot the burdens of their fi'e or ei#ht sufferin#s&;; hea'enly bein#s for#ot the sufferin#s resultin# from the fi'e omens of their decre*itude before death &;& the sravakas and -ratyekabuddhas ali,e aroused bodhi-mind&;G all bodhisatt'as com*leted the si- -aramitas and the )orld of all the /uddhas rene)ed the #randure of 'irtue( 5ithout fail e'eryone )ho encountered this li#ht attained ultimate a)areness( The benefit from the li#ht of this zanmai-o- zanmai is 'ast in this )ay( This is described in the si- hundred 'olumes of the aha-rajna-aramita-sutra. 5hen the Tatha#ata *reached the "otus-sutra 8 + 3 he )as sittin# in zazen( This )as called muryogisho-zanmai (the samadhi of immeasurable meanin#s)( 5hen he )as in this samadhi he radiated the #reat li#ht from the middle of his forehead and illuminated the )orld in the ten directions( All )orlds from the avid hell to the hi#hest hea'en )ere in the li#ht the same as the li#ht of )isdom mentioned in the aha-rajna-aramita-sutra ( 5ithout e-ce*tion all bein#s in this li#ht attained buddhahood( For this reason e'en <e'adatta &;. )ho committed the fi'e cardinal sins and fell into hell )as #i'en a *rediction by the /uddha that he )ould attain buddhahood and be called Tatha#ata( And the dra#on dau#hter thou#h she )as an animal attained budd- hahood in the Southern S*otless 5orld(&;0 4f this )as true for sentient bein#s in the three e'il realms it is beyond Huestion that bein#s in the three #ood realms can attain buddhahood( For this reason the /uddha *redicted that e'en those )ho read only one *hrase or 'erse )ould attain buddhahood )ithout fail( That is because they recei'e the su*reme function of *erfect 'irtue of the li#ht of this samad- hi( This is described in the "otus $utra. uryogisho-zanmai and zanmai- &zanmai are different names for zazen )hich )e *ractice today and )hich has been directly transmitted throu#h the /uddhas and Patriarchs( The distinction of the ten realms&;E as either #ood or e'il is deri'ed from illusory mind since )e are cau#ht u* by discrimination caused by illusory mind and fabricate the border bet)een each realm definin# one as su*erior to

another or one as #ood and another as e'il( +o) the Tatha#ata settles *eacefully in the buddhahood )hich transcends thou#hts and discrimination radiates the #reat li#ht of 'irtue and illuminates all sentient bein#s in the ten realms )ho are cau#ht by thou#hts and discrimination( Therefore sentient bein#s in each of the ten realms )ill be released from the limitation of their o)n realm and realize buddha-bodhi (the /uddhaBs a)areness)( This is li,e frozen sno) on the hi#h mountains )hich melts )hen it is illuminated by the s*rin# sun( Thus in the "otus-sutra it is said that this dharma cannot be #ras*ed by thou#hts and discrimination( This means that only a /uddha to#ether )ith a/uddha can fathom the reality of the )hole dharma( &;6 This samadhi )as transmitted from the Tatha#ata to the %enerable Maha,asya*a face to face then transmitted throu#h t)enty-ei#ht #enerations u* to the #reat master /odhidharma "in 4ndia$( Further it )as intimately transmitted for fifty-one #enerations from the /uddha u* to 8ihei <o#en( This is the 9zanmai (the ,in# of samadhis) )hich has been *assed do)n hand to hand throu#h the /uddhas and Patriarchs( Since this samadhi cannot be #ras*ed by discriminatory thou#hts no commentators on the sutras and other scri*tures )ho only try to inter*ret the meanin# of the )ords can fathom it e'en in a dream no matter ho) intelli#ent they are( Only )hen )e sit zazen in our daily life are our eyes o*ened to the reality outside of the domain of thou#hts and discrimination ; 5e just illuminate our thou#hts )hich moment by moment come u* and #o a)ay refrain from fabricatin# ado*tion or rejection and hatred or lo'e( As )ith the Tatha#ata )hat )e do in our zazen is e-*ressed as radiatin# the #reat li#ht illuminatin# the )hole )orld of the ten directions and releasin# all sentient bein#s from sufferin#( Furthermore our *ractice-enli#htenmnent of this samadhi is in the sta#e of cause&;> )hile the Tatha#ataBs d)ellin# in this samadhi is in the sta#e of effect&;A( 5ithin the sta#e of cause )e actualize the effect and )ithin the sta#e of effect the Tatha#ata com*letes the cause( Therefore cause and effect are not t)o&&; and are beyond the ar#ument of )hether they are the same or different( They are beyond thou#ht and discrimination( They are called the cause of /uddha and the effect of /uddha( This is also )hat the e-*ression !head is ri#ht tail is ri#ht!&&& means( Therefore our *ractice of zazen is the same as the Tatha#ataBs samadhi( The samadhi of the Tatha#ata is nothin# other than our zazen( There is no difference bet)een them at all( There is not the sli#htest distinction of su*erior or inferior bet)een them( An ancient master &&G said !The dharma-body of the Tatha#ata enters into my o)n nature my nature becomes one )ith the Tatha#ata( The first sta#e com*letely contains all sta#es "of bodhisatt'as and /uddhas$( 4t is neither body mind nor acti'ities( 4n an instant ei#hty-thousand dharma #ates are com*letedK in a t)in,lin# the three ,al*as&&? *ass a)ay(! This e-*resses the same idea( +ot only the #reat master /odhidharmaBs facin# the )all but also the sittin# zazen of all the Patriarchs of each #eneration is not a bit different from the Tatha#ataBs o-zanmai (the ,in# of samadhis)( 5anshi Zenji e-*ressed this in his !azenshin. ! "Zazen is$ the be-all of /uddhas and the end-all of Patriarchs(! 8ihei <o#en e-*ressed this as follo)sI

B!That )hich directly #oes beyond the )hole )orld is kekka)uza (full-lotus sittin#)( 4t is )hat is most 'enerable in the house of the /uddhas and Patriarchs( Only this *ractice transcends the *innacle of the /uddhas and Patriarchs(!

5e must understand that this is the culmination of the /uddha-5ay and the unsur*assable samadhi )hich is continuously #oin# beyond( For this reason all /uddhas in the )orld of the ten directions and in the *ast *resent and future al)ays d)ell in zazen( 5e must understand that there are no other teachin#s or *ractice su*erior to zazen( This is the essential meanin# of *racticin# and actualizin# the zanmai- &-zanmat as the shobogenzo-nehanmyoshin )hich is beyond illusory mind and )hich has been *ro*erly transmitted by /uddhas and Patriarchs(

Nuestion&&.I

4f )e must emit the li#ht and o*en our eyes to the reality )hich is beyond arisin#-mind (thou#hts) and no-mind (no- thou#ht) ( then do )e anihilate the #ood and bad functions of the three *oisonous minds D 8-*lain this in detail 4

2e*lyI

4t is false to thin, that you ha'e com*letely rid yourself of the three *oisonous minds since such a thin# is im*ossible( 9ou thin, this )ay because you sta#nate in em*tiness and remain attached to the state of no-thou#ht( 4f so you )ill ne'er attain buddhahood( 8'en if one attains the state of no-thou#ht such a *ractitioner )ith =inayana attitude )ill ne'er attain buddhahood unlesE he chan#es his as*iration&&>( Althou#h non-/uddhist *ractitioners may remain )ithout color and form (materials) for ei#hty ,al*as finally they )ill fall bac, into the samsaric realms of duality because the result of such a *ractice is limited( 8'erythin# made u* by illusory mind is limited( Only the /uddha-5ay is limitless because it is not fabricated and is outside of illusory mind( The e-*ression ori#inal-face&&E means that )hich is not artificially fabricated( The three *oisonous minds arise )ithin the functions of one-mind( This onemind creates the three #ood realms if it is *ulled by #oodness and it creates the three e'il realms&&6 if it is *ulled by e'il( Or #reed creates the realm of desire an#er creates the realm of form and i#norance creates the realm of no-form( This is the )ay that the )orld as circumstances and the )orld of sentient bein#s&&> as the si- realms in )hich )e #o u* and fall do)n (transmi#ration) are fabricated( $ravakas and -ratyekabuddhas are fri#htened by this transmi#ration and try to eliminate the three *oisonous minds )hich are the basic causes of transmi#ration in order not to be reborn in the three )orlds of desire form and no-form( ( They call this de*art from life-and-death &&A( /ut this is

not the same as bein# free from life-and-death as is the emanci*ation &G; of the Tatha#ata( The )ay of #reat bodhisatt'as is different( The basis of transmi#ration is nothin# other than our o)n mind( Furthermore )hen )e clearly illuminate &G& our mind and realize that this mind is nothin# but a *hantom and that )e cannot #ras* the mind by thou#hts or discrimination usin# conce*ts such as e-istence or non-e-istence&GG )e no lon#er try to either anihilate mind nor nurture it( 4nstead )e sim*ly illuminate it )ithout addin# thou#hts or discrimination( 5hen )e just illuminate our mind )ithout addin# thou#hts and discrimination the three *oisonous minds of an#er #reed and i#norance also ha'e the nature of bein# Bdro**ed off&G?K that is of bein# beyond discrimination and bein# un#ras*able( "The three *oisonus minds$ are not a bit different from the eternal dharma-body of the Tatha#ata(

5hen )e thorou#hly realize that the three *oisonous minds are nothin# but the eternal dharma-body of the Tatha#ata it becomes ob'ious that all sentient bein#s transmi#ratin# in the si- realms also ha'e the nature of this eternal dharma-body and lac, nothin#( Since )e understand this reality )e arouse bodhi-mind and 'o) to lead all sentient bein#s to the eternal dharma-body of the Tatha#ata ( This is carryin# out the *ractice-enli#htenment of a bodhisatt'a( The threefold *ure *rece*ts to be obser'ed by bodhisatt'as &G. are *racticin# all #ood deeds ,ee*in# all *rece*ts (refrainin# from e'il deeds) and benefittin# all li'in# bein#s( %o)in# to do all #ood deeds )ithout e-ce*tion is called sh5zenb5kai. The #reedy mind of ordinary *eo*le is transformed and functions differently in this *ractice( %o)in# to refrain from e'il deeds is called sh5ritsugi- ,ai( The an#ry mind of ordinary *eo*le is transformed and )or,s differently in this *ractice( %o)in# to release innumerable bein#s from sufferin# by transferrin#&G0 the merit from the *ractice of refrainin# from e'il deeds and doin# all #ood deeds to innumerable sentient bein#s )ithout e-ce*tion is called sh&shuj&kai . The i#norant mind of ordinary *eo*le is transformed and acts differently in this *ractice( As bodhisatt'as )e must continue the *racticeenli#htenment of these three *ure *rece*ts until )e com*lete ultimate a)areness( And )hen ha'in# attained buddhahood these three are called the three 'irtues&GE of the Tatha#ata that is the 'irtue of )isdom )hich brea,s all i#norance and actualizes ultimate a)areness the 'irtue of e-haustin# all delusions )hich actualizes ultilmate nir'ana and the 'irtue of com*assion )hich releases all sentient bein#s( These three are also referred to as the three buddha-bodies (dharma-body re)ard-body and corres*ondin#-body) &G6( All of them are different as*ects of the eternal dharma-body of the Tatha#ata(

Therefore one-mind creates all the different realms de*endin# u*on the )ay it is used( Some fall into the three e'il realms because their minds function in an e'il )ay( Some rise to the three #ood realms because their mind )or,s in a #ood )ay( And some try to #et out of all these realms because they hate them and attain "the state of$ no-thou#ht( Finally there are some )ho use their minds and all realms )here'er they are for the *ractice of the three*ure *rece*ts( All of them ha'e different names sim*ly because their )ays of usin# one-mind are different(

The sravakas and -ratyekabuddhas )ho do not understand reality are afraid of the three *oisonous minds and the three )orlds and are attached to the sta#e of no-thou#ht (no #ood no e'il)( Precisely for this reason they turn a)ay from the *ractice of the three *ure *rece*ts and the three *erfect 'irtues and lose the *ossibility to attain buddhahood(

For e-am*le astrin#ent *ersimmons&G> become 'ery s)eet after ha'in# been dried( 4f )e try to sHueeze out the astrin#ency the *ersimmons )ill ne'er become s)eet( Thus the astrin#ency of the three *oisonous minds becomes the s)eetness of the three 'irtues( The sravakas and -ratye kabuddhas cannot *roduce the s)eetness of the three 'irtues because they try to sHueeze out the astrin#ency of the three *oisonous minds(

At this *oint )e must understand thorou#hly that body mind and the )orld (time and s*ace) are all one( Only if illusory mind is dro**ed off )ill body mind and )orld not be se*arate from one another( Fundamentally there is only one uni'ersal dharma )orld in )hich all thin#s *ermeate each other( There is an old sayin# )hich e-*resses this idea( !8'en a little *erce*tion adds somethin# e-tra "to the reality$(!

This )orld consists of the fi'e elements earth )ater fire )ind ami s*ace( +ot only the )orld but also the human body consists of these fi'e elements( /ody heat is the fire element moisture is the )ater element bones are the earth element mo'ement is the )ind element and all the abo'e are based on the s*ace element( 5e can say the same in the case of our mindK an#er bein# the fire element desire the )ater element i#norance the earth element *leasure the )ind element and the traceless a**earance and disa**earance of all the abo'e the s*ace element( J*on encounterin# objects one-mind becomes the fi'e elements of our minds since illusory mind does not dro*( Our body consistin# of these fi'e elements is *roduced because )e are *ulled by the conciousness )hich consists of the fi'e elements ( The )orld of these elements is *roduced because our body and mind are *roduced in this manner( 4t is our illusory mind that creates them (body mind and the )orld)( For this reason 2inzai said !<oubt in your mind becomes earth and you )ill be obstructed by it( <esire in your mind becomes )ater and you )ill dro)n in it( An#er in your mind becomes fire and you )ill be burned by it *leasure in your mind becomes )ind and you )ill be caried a)ay by it(! &GA Therefore )hen you emit the ori#inal li#ht )hich is beyond the dimension of thou#ht&?; and illuminate illusory mind then body mind and the )orld becomes the %air- ocana Tatha#ata( This is the meanin# behind the sayin# !5hen the li#ht Huietly illuminates the )hole uni'erse ordinary bein#s and all other li'in# bein#s are just one family( ! %et if )e add 'arious ,inds of discrimination onto reality by our illusory mind and lay *reconce*tions u*on distinction then )e are a*t to thin, that mind is se*arate from body and *roceed to fabricate an e#o &?& as found in the non/uddhist *hiloso*hies( Or if )e thin, that our body is somethin# se*arate from the )orld )e shall fall into the )ay of the sra'a,as and -ratyekabuddhas. Furthermore )e may come to assume that the mind is lar#e and the )orld is

small( 5e fall into "one of the si-ty-t)o biased 'ie)s$ that is thin,in# our e#o is lar#e and material is small( Or )e may thin, that our body is born and then dies or a**ears and then disa**ears but that our mind is eternal or that our body )ill disa**ear but the )orld )ill remain after our death( All of these 'ie)s arise because )e do not understand reality that body mind and the )orld are born simultaneousl'( 5hen )e die bod' mind and the )orld disa**ear simultaneously( 5hen )e transcend life-and- death all of them transcend lifeand-death to#ether( 5hen )e affirm and follo) the *rinci*le of #ro)th and decline then body mind and the )orld )ill affirm and follo) this *rinci*le simultaneously(

A mon, as,ed Joshu !4t said that e'en )hen the )hole uni'erse utterly disinte#rates this nature )ill not brea, a*art( 5hat is this indestructible nature Joshu re*lied( !4t is the four elements and the fi'ea##re#ates(! The mon, as,ed a#ain !/ut these disinte#rate( 5hat is the indestructible natureD! JOshu re*lied a#ain !The four elements and the fi'e a##re#ates L! &?G A mon, as,ed <aizui&?? !4t is said that )hen ka:-agni &?. occurs all three thousand )orlds )ill fall a*art( 5ill buddha-nature also fall a*art D! <aizui said !9es it )ill(! The mon, then as,ed <aizui a#ain !<oes that mean that buddha-nature also follo)s the *rinci*le of a**earance and disa**earance D <aizui said !9es it doesL! 7ater another mon, as,ed the same Huestion to Shuzanshu &?0( =e re*lied !+o buddha-nature )ill ne'er brea, a*art(! The mon, as,ed !5hy )ill it not brea, a*art D! Shuzanshu re*lied !/ecause buddha-nature is not se*arate from all the thousand )orlds(! These three masters to#ether sho) us that body mind and the )orld are all one( 5hen )e tal, about destruction K body mind and the )orld fall a*art all at the same time( There is no sooner or later( 5hen )e tal, about non- destruction neither body mind nor the )orld fall a*art( Therefore )hen )e say e'erythin# follo)s the *rinci*le of a**earance and disa**earance mind and the )orld follo)s in accord )ith this *rinci*le in the same )ay( The ori#inal face of body mind and the )orld is beyond any definition deri'ed from thou#ht and discrimination such as bein# destroyed not bein# destroyed follo)in# or transcendin# the *rinci*le of a**earance and disa**earance etc(( For this reason )hen e'erythin# is clearly illuminated by the li#ht of the /uddhaBs a)areness beyond thou#ht and discrimination and )hen body mind and the )orld (mountains ri'ers and the #reat earth) are not considered as e-istin# se*arately there is no distinction bet)een inside and outside (subject and object)( There is no se*aration )hate'er bet)een body mind and the )orld( 4t is li,e air mi-ed )ith air or )ater mi-ed )ith )ater( There is an old sayin# )hich e-*resses this same meanin#( !4f one truly realizes the mind there is not one inch of e-tra land on the #reat earth(! 5e can eHually say that if one truly realizes the earth there )ill not be an inch of

thou#ht in our mind( That is )hy Sha,yamuni on attainin# the 5ay said !The earth li'in# bein#s and non-li'in#-bein#s and 4 ha'e all attainned the 5ay at the same time(! This also e-*resses the reality of body mind and the )orld bein# just one( +e-t )e must belie'e in the *rinci*le of cause and effect &?E( :ause is a seed effect is a fruit( 5e cannot har'est e##*lants if )e *lant #ourd seeds( 1ood causes al)ays brin# forth #ood effects e'il causes al)ays brin# forth bad effects( This occurs )ithout e-ce*tion( This is a 'ital *oint )hich distin#uishes buddha-dharma from other *hiloso*hies since only the Tatha#ata clearly sa) the *rinci*le of causality( Other *hiliso*hiers did not ,no) of cause and effect( The teachin#s of :onfucius&?6 and 7ao-tze&?> do not mention cause and effect( They tau#ht only about the *rinci*le in the )orld of ordinary *eo*le( :auses and effects do not come from outside all are brou#ht about from our o)n acti'ities&?A( 9et *eo*le )ho are not a)are of cause-and-effect do not belie'e the effects e'en thou#h they see the causes( For e-am*le if you #o to a country )here they do not ha'e *o**ies and sho) them a *o**y seed tellin# them that this small seed contains hu#e flo)ers of bri#ht #olden hues and more than a thousand seeds of the same size no one )ill belie'e you( 4t is natural to doubt this since e'en if you brea, the seed o*en there )ill be no flo)ers or seeds( /ut *eo*le )ho li'e in a country )here there are *o**ies and are used to seein# lar#e flo)ers and many seeds comin# out of one seed year after year )ill lau#h at *eo*le )ho do not beliel'e it is so thin,in# them stu*idL +on-/uddhist *hiloso*hers in 4ndia or :onfucius or 7ao-tze in :hina )ho did not understand cause-and-effect are the same as the *eo*le )ho do not belie'e that *o**y flo)ers are contained in one small *o**y seed( The reason the /uddha tau#ht cause-and-effect is that he sa) the flo)ers and seeds )ithin one seed( The /uddha tau#ht us not to committ e'il deeds because of the *rinci*le of cause-and-effect( =e )arned us to refrainfrom&.; e'il deeds because doin# e'il )ill brin# about e'il effects and )e )ill suffer from them( The /uddha encoura#ed us to do e'erythin# #ood because if )e do #ood )e )ill be born in a #ood *lace and s*end a comfortable life( Althou#h the cause may be as tiny as a *o**y seed the effect )ill manifest as a lar#e fruit( An e'il cause of a small deed )ill brin# about the lar#e effect of sufferin#( Therefore )e must carefully refrain from committin# e'en a small e'il deed( A #ood cause of a small deed )ill brin# about the #reat effect of *leasure( Therefore )e must encoura#e oursel'es to carry out #ood deeds( 9et this does not mean that )e should sho) hatred to)ard *eo*le )ho do somethin# e'il and turn our bac, on them( 4f )e hate them and run from them )e cannot sa'e those in the three e'il realms of hell-d)ellers hun#ry #hosts or animals( 5e must understand that e'il is just a bubble or a shado) unsubstantial and cannot be jud#ed by thou#ht or discrimination( Therefore )e must not hate e'il much less li,e it( This is called Brefrainin# from e'il deedsB( Also #oodness is li,e a dream or a *hantom and cannot be #ras*ed by thou#ht or discrimination( 5e should not li,e #oodness and become attached to it( +ot e'en li,in# and bein# attached to #oodness much less should )e disli,e it( This is called Bdoin# e'erythin# #oodB( 5e must be free from discrimination bet)een #ood arid e'il refrain from e'il deeds and encoura#e oursel'es to do e'erythin# #ood( Jnderstandin# this and refrainin# from e'il deeds is sh&ritsugikai (the second of the three *ure bodhisatt'a *rece*ts) ( This is the cause of the

Tatha#ataBs 'irtue of brea,in# all delusions as )ell as the cause of the dharmabody( <oin# e'erythin# #ood is shozenbokai (the first of the three bodhisatt'a *rece*ts)( This is the cause of the re)ard-body (sambhogakaya )( 4f )e transfer the merit of refrainin# from e'il deeds and of doin# #ood deeds to all li'in# bein#s this transferin# is shoshujokai (the third of the three *ure bodhisatt'a *rece*ts)( This is the cause of the Tatha#ataBs 'irtue of com*assion as )ell as the cause of the corres*ondin#-body (nirman akaya) ( 5hen )e *ractice these three *ure *rece*ts )ithout bein# attached to illusory mind the three are not three one is not one( A cause is not a cause an effect is not an effect( There is no sooner or later( Only /uddhaBs )isdom can clarify this( 5e must be free from our thou#ht and discrimination(

+e-t )e must understand the *rinci*le of the three times of ,arma &.& as the relationshi* bet)een causes and effects( The first is Jungengo the second is junji-go, and the third is jungog&. Jungengo means to recei'e the effect in this life from causes made in this life either #ood or e'il( 4t is li,e *lantin# cucumbers or e##*lants and har'estin# them in the same year( Junjigo means to recei'e the effect in the ne-t life from causes made in this life( 4t is li,e *lantin# )heat this year and har'estin# it in the follo)in# year( Jungog& means to recei'e the effect in the third or fourth or hundredth or thousandth life after the causes made in the *resent life( 4t is li,e *lantin# a *each a chestnut a *ear or a *ersimmon tree and har'estin# the fruit many years later( For this reason e'en if you do somethin# #ood in this life bad thin#s may ha**en to you( For e-am*le :onfucius )as brou#ht to a standstill because he )as encircled by the army of :hin and Sai&.G( 1an,ai&.? a disci*le of :onfucius died youn#( Prince =i,an&.. )as rented at the chest( This ha**ened because the effects from causes made in the *resent life could not manifest until the effects from the causes made in the *ast had been e-hausted( After the effects from bad ,arma accumulated in the *ast ha'e been e-hausted the effects from the #ood ,arma in the *resent life )ill be actualized( 1ood thin#s may ha**en to us e'en if )e do e'il deeds in the *resent life( For e-am*le the first em*eror of Shin &.0 became the em*eror des*ite his cruel deeds and the famous thief Tose,i &.E enjoyed lon#e'ity( These occurred because bad effects could not become manifest until the effects from #ood causes made in the *ast had been e-hausted( After the effects from the #ood causes in the *ast ha'e been e-hausted )e must certainly suffer from the bad effects( 1ood or e'il causes in a *re'ious life brin# out the effects in this life and #ood or bad causes in this life )ill result in the effects in a future life( This is-called junjigo )e may recei'e #ood effects in the *resent life from a #ood cause in this life( For e-am*le <ai-shun &.6 came to the throne from his status as a commoner( 5e may recei'e a bad effect in the *resent life from an e'il cause made in this life( For e-am*le the 8m*eror Cetsu &.> of the Ca dynasty and 8m*eror :hu&.A of the 4n dynasty lost their *ositions due to their e'il deeds( These thin#s ha**en before our eyes( 5e should ha'e no Huestion about this( This is called Jungeng &.

/oth #ood and e'il causes ha'e limitationsK therefore )e recei'e limited effects( =ell and hea'en also ha'e limitations( This is because these actions are caused by the limited illusory mind( 4f you emit /uddhaBs )isdom and refrain from e'il deeds and carry out #ood )ithout thou#ht and discrimination follo) in

accord )ith your nature and loo, beyond limitations all your deeds )ill result in the effects of ultimate a)areness and com*lete *erfect 'irtue( Therefore *racticin# the si- -aramitas and carryin# out countless #ood deeds are jungog& and )hen buddhahood is attained the effects )ill manifest themsel'es simultaneously( For this reason )e must arouse dee* faith in the *rinci*le of cause-and-effect(

4n the follo)in# section 4 ha'e collected Huotations about zazen from <o#en ZenjiBs )ritin#s and )ould li,e them to form the standard of *racticeenli#htenment( Please study them carefully(