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FUKAN-ZAZENGI SHINPITSU-BON
 

-- Second Half --



 

i[wayuru]
What is called

ZAZEN

sitting-zen

ZA: sitting



ZEN: dhyana, zen

SOKU, sunawa[chi]
just

DAI
great

ANRAKU

ease

AN, yasu[maru]: ease, comfort; be rested, feel at ease, be relieved.

The original pictograph shows a woman under a roof.

 

 

RAKU, tanoshi[mu]: comfort, ease, relief, joy, pleasure; enjoy, amuse oneself

The original pictograph shows a drum on a wooden base.



HOMON

Dharma-gate

 

HO: Dharma, law, reality

 

 

MON: gate



ZE, nari
is

IWAYURU ZAZEN WA SUNAWACHI DAI ANRAKU NO HOMON NARI.
  What is called "sitting-zen" is the great Dharma-gate of ease.

mo[shi]
if

TOKU, e[ru]
get

SHI, ko[no]
this

I
intention, point

MOSHI KONO I O EBA
 

If you get this point

If you understand this intention



JINNEN [ni]

naturally, in a spontaneous manner

JI: self, of itself, natural, spontaneous

 

 

 

NEN: like that -- adverbial suffix



SHIDAI

the four elements -- i.e. material existence dependent on earth, water, fire, and wind



KYOAN

light & easy

KYO, karu[i]: light, easy

 

 

AN: at ease



JINEN NI SHIDAI KYO-AN
  it naturally follows that the four elements are light and easy...

SEISHIN

spirit, mind, soul

 

SEI: spirit, energy, vitality

 

 

SHIN: god, deity; mind, soul



SORI

quick

SO, sawa[yaka]: invigorating, refreshing; clear, fluent

 

RI, ki[ku]:  effective; sharp -- as in RITO, sharp sword



SHONEN

straight thinking, the right idea; true awareness, true mindfulness; true consciousness, true presence

SHO: right, true, straight

 

 

NEN: idea, thoughts; attention, awareness

For a fuller discussion of these characters, see entry for 16 October 2007 at  http://fukan-zazengi.blogspot.com/



BUNMYO

distinct & clear

BUN: division, distinction

 

 

 

MYO: clear



 

HOMI

the taste of Dharma

HO: Dharma, the [Buddha's]  law/teaching

 

 

MI, aji: taste, flavour, aroma; experience



tasu[keru]
be conducive to, assist; soothe

SHIN
soul, mind

JAKUNEN

quietness

JAKU: serene, quiet.

 

 

NEN: like that, -ness.



SEIRAKU

pure joy

SEI: pure

 

 

 

RAKU: ease, enjoyment



NICHIYO

daily use, everyday work, daily functions

NICHI: daily, day-by-day, everyday

 

 

YO: business, work, function, use.

This character appears in the phrase JI-JUYO-ZANMAI, the samadhi of accepting and using the self.

 

 



TENSHIN

natural & true

TEN: sky, air, heavens; Nature; in the natural state; in a state of grace

Suffixed by NEN ("-ness") this character means spontaneity.

 

 

SHIN: truth, reality, genuineness



ZE, nari
is -- signifies end of long sentence

SEISHIN SORI, SHONEN BUNMYO, HOMI SHIN O TASUKE, JAKUNEN SEIRAKU, NICHIYO TENSHIN NARI.
 

the spirit is quick, true consciousness is distinct and clear, the taste of Dharma soothes the soul, quietness is pure joy, and daily use is natural and true.

the mind is quick and keen, true consciousness is distinct and clear, the taste of Dharma soothes the soul, serenity is pure and joyful, and daily work is natural and real.

 



sude [ni]
already

NO, yo[ku]
ability, be able; well, rightly, truly, skillfully, thoroughly

HATSUMEI

invent, originate, come up with, realize for oneself

HATSU: discharge,  emit, start, reveal

 

 

MEI: brightness, clarity, clarification



i[itsu]beshi

can say

- beshi: can, should, may, might

 

 

 

 i[u]: say



NYO, [ga]goto[ku]
be like

RYU [no] mizu [o] u[ru]

like a dragon that has found water

 

RYU: dragon

 

 

 

TOKU, u[ru]: get, find, obtain

 

 

 

SUI, mizu: water



JI, ni[taru]
resemble, take after, be like

tora [no] yama [ni] yo[ru]

a tiger before a mountain stronghold

 

tora: tiger

 

 

 

 

yo[ru]:  be before a stronghold

For this character, dictionaries give "rest against." However, Gudo Nishijima told me that the original meaning is to be before a stronghold.



SAN, yama: mountain

SUDENI YOKU HATSUMEI SEBA, IITSU BESHI, RYU NO MIZU O URU GA GOTOKU, TORA NO YAMA NI YORU NI NITARI TO.
  Those who already realized this thoroughly for themselves can be said to be like a dragon that found water, or like a tiger before a mountain stronghold.

masa[ni] shi[rubeshi]

 Exactly we should know

TO, masa[ni]: this one; hitting the target; exactly, truly

The same character appears twice earlier in the text, in the phrases TOSHO, "this place," and JOTO, "a target receiving a hit."

 

 

CHI, shi[ru]:  know



SHONEN

true consciousness

(as in the previous sentence but one)

SHO: true

 

 

 

NEN: idea; attention; consciousness, presence



GENZEN

emerge, be manifest, be present before one's eyes

GEN: appear, be actualized, be revealed, be realized in the present

 

 

ZEN: in front, before one's eyes

This compound appeared earlier in the phrase HONRAI NO MENMOKU GENZEN SEN,  "the original face will emerge."

 



KONSAN

dullness and distraction; darkness and dissipation; fear paralysis and hyperactivity

KON: dullness, darkness -- dearth of energy

 

 

SAN: distraction, dissipation --  scattered energy



nan[zo] ita[ran]

how could they arrive?

nan[zo]: how? how could it?

 

 

ita[ru]: arrive



MASA NI SHIRUBESHI, SHONEN GENZEN SUREBA, KONSAN NANZO ITARAN.
 

We should know exactly: when true consciousness is manifest how can dullness and distraction arrive?

Remember: in the presence of true presence, how can dullness and distraction intervene?



mo[shi]
if

yo[ri]
from

ZA
sitting

KI, ta[tsu]
rise

JO-JO, sorosoro

slowly, gradually 

JO: slowly, deliberately, gently

 

 

 

JO:  [ditto]



mi [o] ugo[kasu]

move the body

ugokasu:  move

 

 

mi: body



ANSHO

calmly, calmly and auspiciously, calmly and propitiously, calmly and well

AN: calm, ease

 

 

 

SHO: good omen; happiness; auspicious



KI, ta[tsu]

and stand, and rise

JI, [character not pronounced here]: and

 

 

 

KI, ta[tsu]: rise, stand



[naru]be[kara]zu

should not be

FU, -zu:  not

 

 

O, be[shi]:  respond, suit, be suitable

 

 



SOTSUBO

sudden & violent, hurried, wild

SOTSU: abrupt, sudden

 

 

BO: violence



MOSHI ZA YORI TATABA, JO-JO TOSHITE MI O UGOKASHI ANSHO TOSHITE TATSUBESHI, SOTSUBO NARUBEKARAZU.
  If we rise from sitting, we should move the body slowly. Rise with calm confidence. We should not be hurried or violent.

o[ite]
at

ISSAI-JI

all times

ICHI: one

 

 

SAI: cut

 ICHI+SAI = ISSAI: all

 

 

 

JI: time, times



GOJI

defend, protect, maintain, uphold

GO, mamo[ru]: defend, protect, keep, observe, obey; be true to.

 

 

JI, mo[tsu]: hold, maintain



JORIKI

power of the balanced state; power of samadhi; power of stillness

JO: stillness, balanced state

Chinese character representing the Sanskrit samadhi

 

RIKI: power, strength, energy



ISSAI NI OITE JORIKI O GOJI SHI,
 

At all times guard and maintain the power of the balanced state.

Uphold at all times the power of stillness.



SANKYU

investigating, investigating thoroughly through one's own experience

 

SAN: partake in, experience

 

 

KYU, kiwa[meru]: get to the bottom of, investigate thoroughly, master



SHI, ko[re]
this

CHO, ko[eru]
go over, surpass, transcend

JOKAN

upper gate, top of the barrier

JO, ue: upper, the top of

 

 

KAN: gate, barrier



MU, na[shi]
nothing, there is not

HON, moto
origin, foundation, root; originally

yo[ru]be[ki]

can rely on, dependable

yoru: depend, rely

 

 

 

beki: can



KORE O SANKYU SHITE JOKON O KOE, MOTO NO YORU BEKI NASHI,
 

Getting to the bottom of this is going over the top of the barrier: there is originally nothing to rely on.

To master this is to clear the top of the barrier: there is no foundation to rely on.



SHO-HO

experiencing & giving up

SHO: experience, verification

 

 

HO: let go, abandon, throw away, give up



SHI, ko[re]
this

 

JI [ni] sa[e]ra[ru]

being restricted by the self

HI, -ra[ru]: receive (makes a verb passive)

 

 

JI: self

 

 

 



GE, sa[eru]: obstacle, obstruct, restrict

KORE O SHOHO SHITE JI NI SAERARU.
  Experiencing and letting go of this is being caught by the self.

yue [ni]
therefore, accordingly, so that

ima[da] todo[mara]zu

never stop

ima[da]: not yet, never

 

 

 

todo[mara]zu: stop, halt, remain, come to a standstill, be limited to



sunawa[chi]
whereupon, accordingly

DO, michi

the truth and the way; Chinese character representing the Sanskrit bodhi, which in turn stands for anuttara-samyak-sambodhi, the supreme, integral enlightenment of Gautama Buddha.

 

The original pictograph is of a neck on a road.



no
of

JUJO
 

total realization

 

JU: ten [out of ten]; total

 

 

JO, na[ru]: realization;  form a part of, constitute



ZE, nari
is

YUE NI IMADA TOMARAZU. SUNAWACHI DO NO JUJO NARI.
  -- which is why it never stops, which is perfect realization of the way.

makoto[ni]

truly, sincerely, genuinely

The pictograph is of words juxtaposed with realization -- suggesting integrity of preaching and practice.



ZENJO

dhyana-stillness, the balanced state of dhyana, Zen stillness, Zen balance

 

ZEN: dhyana, Zen, meditation

 

 



JO: stillness, balance

ICHIMON

one gate

 

ICHI: one

 

 

MON: gate



SAI, motto[mo]
most

I, ta[ru]
is

KOSHO

high & excellent

 

KO, taka[i]: high, eminent, exalted, noble

 

 

 

SHO, sugu[reru]: excellent; excel, surpass



MAKOTONI ZENJO NO ICHIMON, MOTOMO KOSHO TARI.
 

Truly, the balanced state of dhyana is the single highest and most excellent gate.

Truly, Zen stillness is the single highest and most excellent gate.



ma[zu]
First, at first

mo[tte]
with

JUBUN NO E

100% understanding

JU: ten

 

 

 

BUN: parts, tenths

 

 

 

NO: [joining particle]

 

 

 

E: understanding



KYO, ko[su]
plan, project, essay, actions, steps; pick up, hold up a hand

JI, tsugi [ni]
next; subsequently

TEN, ten[jiru]
rotate, turn, move

ICHI-HAN NO SHO

one or a half of one experience

ICHI: one

 

 

 

HAN: a half

 

 

 

no: [joining particle]

 

 

 

SHO: experience



RAI, -ku[ru]

coming

Suffixed to a verb, this character suggests a process, and particularly a process of movement towards the subject.



ta[da]
only

ZAI, a[ri]
exist

ko[no]HO

this law, this dharma,

SHI, ko[no]: this

 

 

 

HO: law, dharma, principle, teaching



MAZU JUBUN NO E O MOTTE KOSHI, TSUGI NI ICHI-HAN NO SHO O TENJI-KURU, TADA KONOHO NI ARI.
 

Initial projections with a hundred per cent understanding, and then an experience or a half rolling in, exist only within this dharma.

Stepping out with a hundred per cent understanding, and then experiences rolling in, in ones or halves: [all] exist only within this dharma.



NENGE-HAGAN

a twirling flower and face breaking into a smile

NEN: twirl, twist, twiddle



GE: flower

 

 

HA: breaking

 

 

GAN: face



RAIHAI-TOKUZUI

performing prostrations and getting the marrow

RAI:  bow, prostration

 

 

HAI: worship, bow in veneration

 

 

TOKU: get

 

 

ZUI: marrow



mi[na]
all

JO, u[keru]
receive

TA no ONRIKI

the benevolent influence of the other, its good energy

TA: the other, the external world, it [the aforementioned power of stillness]

 

 

 

 

no: of

 

 

 

 

ON: benevolence, kindness, goodness

 

 

 

 

RIKI: power, energy, influence



and, and thereby

KAKU, e[ru]
get

DAI-JIZAI

state of great freedom

 

DAI: great

 

JI: of itself, spontaneous

 

 

ZAI: existence

JIZAI: freedom, absence of restriction



mono nari.
[sentence ending]

NENGE HAGAN, RAIHAI TOKUZUI, MINA TA NO ONRIKI O UKETE DAIJIZAI O ERU MONO NARI
  In all instances of a twirling flower and a face breaking into a smile, of performing prostrations and getting the marrow, the benevolent influence of the other was received and great freedom thereby attained.

GAKU-HANNYA [no] BOSATSU

bodhisattvas learning prajna

GAKU: learning

 

 

 

 

 

HANNYA (2nd & 3rd characters):  phonetic representation of the Sanskrit prajna; intuitive reflection, wisdom

 

 

 

 

 

BOSATSU (4th & 5th characters):  phonetic representation of the Sanskrit bodhisattva; enlightenment-being, one who is devoted to salvation via the Buddha's truth



izuku[nzo]
how? how much?

ZUIJUN [se]za[ran]

not follow suit, not acquiesce

 

 

FU, [se]za[ru]: not

 

 

ZUI: follow

 

 

 

JUN: follow in order, conform, obey



[-ya]
[question sentence ending]

GAKU-HANNYA NO BOSATSU IKUNZO ZUIJUN SEZARAN YA.
  How could prajna-learning bodhisattvas fail to follow suit?

ka[tsute]mi[ru]

surveying the past, seeing in the past

ka[tsute]: the past

 

 

 

KAN, mi[ru]: see, view, survey, reflect



CHOBON-OSSHO

transcending the ordinary & transcending the sacred

CHO, ko[eru]: go over, surpass, transcend

 

 

 

BON: the ordinary, the profane, the common

 

 

 

OTSU:  transcend

 

 


SHO: the sacred, sages, saints



HITSU, kanara[zu]
invariably, inevitably

ka[ru]
borrow, rely on

JO-EN

quiet circumstances

 

 

JO, shizuka: quiet

 

 

 

EN: indirect cause, connection, involvement, circumstance



KATSUTE MIRU, CHOBON-OSSHO MO KANARAZU JO-EN O KARI,
  We see in the past that those who transcended the ordinary and transcended the sacred invariably relied on quiet circumstances

-zen" is just the great Dharma-gate of ease. If you get this point it naturally follows that the four elements are light, the spirit is quick, true consciousness is clear, the taste of Dharma soothes the soul, the quietness is pure and joyful, and daily use is natural and real. Having already realized this thoroughly for yourself, you may be said to be like a dragon that found water, or like a tiger before a mountain stronghold. Know exactly: when true consciousness is manifest, how can dullness and distraction intervene? If you rise from sitting, move the body slowly and gradually. Rise with calm confidence -- not abruptly or violently. Preserve at all times the power of stillness. The process of investigating this [stillness] goes over the top of any barrier, so that there is originally nothing to depend on. To experience and let go of it is to be restricted by the self, which is why it never stops -- which is perfect realization of the way. Truly, Zen stillness is the single highest and most excellent gate. Setting out with one hundred per cent understanding, and then an experience or half of one rolling in: all it is, is this dharma. In all instances of a twirling flower and a face breaking into a smile, of performing prostrations and getting the marrow, they received the good energy of it and thereby attained great freedom. How could prajna-learning bodhisattvas fail to follow suit? We see in the past that those who transcended the ordinary and transcended the sacred invariably borrowed from...

ZADATSU-RYUBO

dying while sitting, dying while standing

 

ZA: sitting

 

 

DATSU: shedding, getting rid, passing away

 

 

RYU: standing

 

 

BO: dying



yo[ku]
thoroughly, fully, exactly, well

NIN, maka[su]
entrust [oneself] to, leave [oneself] to

JORIKI
the power of stillness, samadhi-energy

ZADATSU RYUBO MO YOKU JORIKI NI MAKASU KOTO O.
  and those who died while sitting or died while standing had given themselves completely over to the power of stillness.

iwa[nya]ma[ta]
Still more, again, moreover

SHI-KAN-SHIN-ZUI

finger, pole, needle, wooden clapper

SHI: finger

 

 

KAN: pole

 

 

SHIN: needle

 

 

TSUI:  a 'tsui' -- a wooden percussion instrument



no
[joining particle] by means of

TENKI

changing a moment, turning a situation around, turning a pivot, releasing a trigger, triggering a happening, activating the essence

 

TEN: turn, revolution, change

 

 

 

KI: opportunity, occasion, time; machine, mechanism-- especially the most important part of a mechansim, the pivot; what causes a happening to occur, a trigger.

The original pictograph is thought to represent a loom.



HOKKEN-BO-KATSU

a whisk, a fist, a staff, a shout

HOSSU: a 'hossu', or ceremonial fly whisk

 

 

 

KEN: fist

 

 

 

BO: staff

 

 

 

KATSU: a cry of 'katsu!',  a yell, a shout



no
[joining particle] by means of

SHOKAI

experience of exactly the same state [as Gautama Buddha]; exact experience of the state

 

SHO: experience, verification

 

 

 

KAI: fit, exact match



ima[da]ko[re]... [ni ara]zu

never are

 

 ima[da... ara]zu: not yet, never

 

 

 

 

ko[re]: is (emphatic)



SHIRYO-FUNBETSU

thinking & discrimination

SHI: thinking

 

 

 

RYO: measuring, fathoming

 

 

 

FUN: division, analysis

 

 

 

BETSU: distinction, discrimination



no
[joining particle]

yo[ku]ge[suru]tokoro

object that [thinking & discrimination] are able to understand

SHO, tokoro: object of [added to a verb -- prefixed in Chinese, suffixed in Japanese]

 

 

 

yo[ku]: be able

 



GE, ge[suru]: understand

[sentence ending]

IWANYA MATA, SHI-KAN-SHIN-ZUI NO TENKI, HOK-KEN-BO-KATSU NO SHOKAI MO, IMADA KORE SHIRYO-FUNBETSU NO YOKU GESURU TOKORO NI ARAZU.
  Moreover, turning of the pivot with a finger, a pole, a needle or a wooden clapper, or exact experience of the state in a whisk, a fist, a staff or a shout, can never be understood by thinking and discrimination.

a[ni]
How?

to[suru]
becoming, making [A] into [B], seeing [A] as [B], [A] being [B]

JINZU-SHUSHO

mystical power & practice and experience

JIN: divine, mystical

 

 

 


TSU: penetration, mastery, power

 

 

 

 

 

SHU: training, practice

 

 

 

 

SHO: experience, verification, enlightenment



no
  [joining particle] by, through

yo[ku]shi[ru]tokoro

an object able to be known

SHO, tokoro: place, object

 

 

 

yo[ku]: be able

 

 

 

 

CHI, shi[ru]: know



ANI JINZU-SHUSHO NO YOKU SHIRU TOKORO TO SEN YA.
 

Lit. How could it be seen as an object able to be known through mystical powers or practice and experience?

How could it be known through mystical powers or practice and experience?



-be[shi]
might, may, could

ta[ru]
be, be seen as, be called

SHOSHIKI no hoka

outside of sound and form

SHO, koe: sound, voice, (bird)song,

 

 

 

 

SHIKI: colour, look, form

 

 

 

no:  of

 

 

 

GAI, hoka: outside



YUIGI

dignity, dignified behaviour

YUI: dignity

 

 

 

 

GI: rule, standard, manners

 

 

 

 

 



SHOSHIKI NO HOKA NO YUIGI TARU BESHI.
  It may be dignified behaviour beyond sound and form.

na[nzo]
How?

ara[zaru]
is not, is different from

CHIKEN no saki

prior to knowing and seeing

 

CHI: knowing



 

 

KEN: seeing

 

 

 

 

no: of

 

 

 

 

SAKI: in front



KISOKU

criterion

KI: wheel track, rule, model, way of doing

 

 

 

SOKU: rule, model



mono[naran]ya

 

 

mono: [sentence ending]

 

 

 

-ya:  question mark



NANZO CHIKEN NO SAKI NO KISOKU NI ARAZARU MONO NARAN YA.
  How could it not be a criterion prior to knowing and seeing?

shika[reba]sunawa[chi]

therefore

shika[reba]: that being so

 

 

 

sunawa[chi]: accordingly



FURON, ron[ze]zu

not discussing

FU, -zu:  not

 

 

 

RON, ron[jiru]: commentary; discuss, debate



JOCHI-KAGU

superior intelligence, inferior stupidity

JO, ue: upper, superior

 

 

CHI: intelligence

 

 

KA, shita: lower, inferior



GU: stupidity

era[bu koto] na [kare]

do not choose, do not reduce to, do not single out

MAKU, na[kare]: do not

 

 

 

era[bu]: choose, prefer, single out

Pronounced KAN, the Chinese character usually indicates brevity or simplicity.



RIJIN-DONSHA

clever persons & dull ones

RI: effective, efficacious, sharp [as in sharp sword or sharp witted]

 

 

JIN, hito: person, human being

 

 

 

DON: dull, slow, foolish

 

 

 

SHA, mono: people, ones



SHIKAREBA-SUNAWACHI JOCHI KAGU O RONZE ZU, RIJIN DONSHA O ERABU KOTO NAKARE.
  Therefore, we do not discuss intelligence as superior and stupidity as inferior. Do not choose between a clever person and a dull one.

HOGE

Abandoning

HO: let go, abandon, throw away

 

 

 

GE: down

HOGE: throw away, abandon



ROKKON
the six sense organs -- eyes, ears, nose, tongue, skin, sense-center

ROKU: six

 

 

 

KON: roots, sense organ

 



KENTEN

see & activate

KEN: see

 

 

 

TEN: turn, move, activate



ZENDO

the whole truth

 

ZEN: all, the whole

 

 

 

 

DO: the truth, the way, bodhi



ROKKON O HOGE SHITE ZENDO O KENTEN SHI
  Abandoning the six sense organs, see and activate the whole truth.

FUSHO, sho[se]zu

not have, not be born

 

FU, -zu: not

 

 

 

 

SHO: be born, spring up, arise



ICHINEN

an idea, one idea, a single idea

ICHI: one

 

 

 

NEN: idea, thought



ZADAN

sit-cut, sit away, cut out by sitting

ZA: sit

 

 

 

 

DAN: cut



JUPPO

the ten directions, all directions

 

JU: ten

 

 

 

 

HO: directions



ICHINEN O SHOZE ZU SHITE JUPPO O ZADANSU.
  Having not a single idea, sit away the ten directions.

oyo[so]so[re]

In general

oyoso: generally, on the whole

 

 

 

so[re]:  then (rhetorical)



JIKAI-TAHO

this world, other directions

JI: self, our own

 

 

 

 



KAI: world

 

 

 

TA: other

 

 

 

HO: directions, quarters, worlds



BUPPO

the Buddha-Dharma, the Buddha's law, the Buddha's teaching

BUTSU: Buddha

 

 

HO: Law, Dharma



moto... na[shi]

originally be without

HON, moto: origin; originally

 

 

MU, na[shi]: not have, be without, there is not

 

 

 

 



I-HO

another rule, another teaching

 

I, koto[naru]: different, unusual, foreign, another

 

 

 

HO, nori: law, rule, teaching



OYOSO-SORE JIKAI-TAHO BUPPO MOTO IHO NASHI,
 

In general, whether in this world or in other directions, the Buddha-Dharma is originally without any other dharma,

In general, whether in this world or in other directions, there is originally no law other than the Buddha-Dharma.

 



SAITEN-TOCHI

western heavens, eastern lands; India & China

SAI: west

 

 

 

TEN: heaven, sky

 

 

 

TO: east

 

 

 

CHI: land



SOMON

the lineage of the ancestors, the lineage of the Ancestor

SO: ancestor, the Patriarch (Master Bodhidharma)

 

 

 

MON: gate, lineage



tsui[ni] GOMON [o] hira[ku]

at last opened into five lineages

tsui[ni]: at last, ultimately

hira[ku]: open

The character was presumably skipped  by mistake and then inserted after.

GO: five

 

 

MON: gates, lineages



TO, hito[shiku]
equally

ji[shi]
maintain

BUCCHIN

the Buddha-seal, the Buddha-mind-seal

BUTSU: buddha

 

 

IN: seal, mudra



KAKU, ono-ono
each, each one

hoshiimama [ni su]
indulge at will, be self-indulgent, be selfish

SHU

religion, sect; the fundamental, true, real

The pictograph represents an altar



FU, kaze
wind, style, customs

SAITEN-TOCHI SOMON TSUI NI GOMON O HIRAKU, HITOSHIKU BUCCHIN O JISHI, ONO-ONO SHUFU O HOSHIIMAMA NI SU.
  In India and China, though the ancestral line ultimately opened into five lineages, they equally maintained the Buddha-seal, and each indulged freely in the fundamental custom.

ta[da]
only, solely

MU, tsuto[me te]
duty, task; practise

TANDEN

one-to-one transmission

TAN: one, single, simple, singular, individual

 

 

 

DEN: transmission



JIKISHI

directly indicated

JIKI: straightness, directness, immediacy,  frankness

 

 

SHI: point to, indicate,  finger



TADA, TANDEN-JIKISHI O TSUTOMETE
  They devoted themselves solely to that which is transmitted one-to-one and indicated directly

moppa[ra]...koto [to su].

make one's sole task, make one's main task

SEN, moppa[ra]: solely, mainly

 

 

 

JI, koto [to su]: matter, task, business; make it one's task



HONSHIN

somersault

HON, hirugae[ru]: turn over, flip

 

 

 

SHIN: body



EZU

turning the head

E: turn

 

 

ZU: head



MOPPARA HONSHIN-EZU O KOTO TO SU.
  They made the matter of performing a somersault, of turning the head, into their sole task.

[to] i[u to] iedo[mo]

Although there are

iedo[mo]: although, however, notwithstanding

 

 

I, [to] i[u to]:  reason;  [(even if we) say that...



SENSA

thousand differences

SEN: a thousand, thousands

 

 

SA: difference



BANBETSU

ten thousand distinctions, myriad distinctions

BAN: ten thousand, myriad

 

 

 

BETSU: distinction



ta[da]
just

KI, yoroko[bu]
joy, delight, pleasure; rejoice, be glad

KITEI

the process of returning, the journey home

KI, kae[ru]: return, come back

 

 

 

TEI, hodo: distance, amount, process



SHOSAN

auspicious participation, happy experience

SHO: auspicious, propitious, happy

 

 

 

SAN: participation, experience, practice



SENSA BANBETSU TO IU TO IEDOMO, TADA KITEI-SANSHO O YOROKOBU.
  Although there are a thousand differences and myriad distinctions, we should just rejoice in the happy experience of coming home.

nan[zo]
how?

BOKYAKU

forget, forget all about

BO, wasu[reru]: forget

 

 

 

KYAKU, kae[tte]: (emphatic) all the more



JIKE no ZASHO

our own sitting platform

JI: self

 

 

 

KE: home, family, residence

 

 

 

no: [joining particle] of

 

 

 

ZA: sitting

 

 

 

SHO: floor, bed

 



mida[ri ni]
at random

KYO, sa[ru]
go

RAI, ku[ru]
come

TAKOKU no JINKYO

the dusty borders of foreign lands

TA: other, foreign

 

 

 

 

KOKU: country, nation

 

 

 

no: of

 

 

 

 

JIN: dust

 

 

 

 

 

KYO: border



NANZO JIKE NO ZASHO O BOKYAKU SHITE, MIDARI NI TAKOKU NO JINKYO NI KYORAI SEN.
  Why should we neglect our own sitting platform to come and go without purpose through the dusty borders of foreign lands?

quiet circumstances; and those who died while sitting or died while standing had completely given themselves over to the energy of stillness. Moreover, turning the pivot with a finger, a pole, a needle or a wooden clapper, or exact experience of the state in a whisk, a fist, a staff or a shout, can never be understood by thinking and discrimination. How could it be known through mystical powers or practice and experience? It may be dignified behaviour beyond sound and form. How could it be anything but a criterion prior to knowing and seeing? Therefore, we do not discuss intelligence as superior and stupidity as inferior. There is nothing to choose between a clever person and a dull one. Abandoning the six sense organs, we see and activate the whole truth. Having not a single idea, we sit away the ten directions. In general, whether in this world or in other directions, there is originally no law other than the Buddha-Dharma. In India and in China though the ancestral line ultimately opened into five lineages, they equally maintained the Buddha-seal and each indulged freely in the fundamental custom. They devoted themselves solely to that which is transmitted one-to-one and indicated directly; they made the matter of performing a somersault, of turning the head, into their sole task. Although there are a thousand differences and myriad distinctions, we should just rejoice in the happy experience of coming home. Why should we neglect our own sitting platform to go...

mo[shi]
if

ayama[reba]
mistake, misplace

IPPO

one step

ICHI: one

 

 

 

HO: step



TOMEN

this surface, the present moment, what faces us here and now, the here and now

TO: hitting the target; the present one, the actual one, this

 

 

 

MEN:  face, surface



saka[su]

stumble through in error

SA: stumble

 

 

 

 

KA: go past, err, exceed, pass by



MOSHI IPPO O AYAMAREBA, TOMEN NI SAKA SU.
  If we misplace one step we pass over the moment of the present.

sude[ni]
already

e[tari]
get, obtain

NINSHIN no O-E

the adaptive intelligence of a human body

 

NIN: human being, person

 

 

 

SHIN: body

 

 

 

 

no: of

 

 

 

 

O: respond, adapt

 

 

 

 

E: understanding, intelligence

 

 



MAKU, na[kare]
do not

muna[shiku]
emptily, in vain

DO, wata[ru]
traverse

KO-IN

light & shade, precious time

KO: light

 

 

IN: yin, the feminine principle; shade, darkness



SUDENI NINSHIN NO O-E O ETARI, MUNASHIKU KO-IN O WATARU KOTO NAKARE.
  Having already received an intelligent human body, do not pass time in vain.

kanara[zu]
invariably, unfailingly

omo[e]
be mindful, bear in mind, remember

BUTSUDO no TOGYO

the actual conduct of the Buddha's way, the Buddha's actual practice of the truth

BUTSU:  buddha, the Buddha

 

 

 

DO: truth, way, tao

 

 

no: of

 

 

 

TO: this one, the actual; hitting of the target

 

 

 

GYO: conduct, carrying on, going along

The original pictograph is said to represent walking along (the element on the left) and stopping (the element on the right).

 



dare[ka]
who?

mida[ri ni]
at random, in vain

tano[shiman]
enjoy

SEKKA

stone & spark, sparks from flintstone

SEKI: stone

 

 

KA: fire, sparks



KANARAZU BUTSUDO NO TOGYO O OMOE, DAREKA MIDARI NI SEKKA O TANOSHIMAN.
  Being ever mindful of the actual conduct of the Buddha's truth, who could wish idly to enjoy sparks from flint?

shikanominarazu
what is more

GYOSHITSU

physical substance, the body

GYO: form, figure, physique

 

 

SHITSU: substance, matter



SORO [no] goto[ku]

like dew on grass

NYO, goto[ku]: like

 

 

 

SO: grass

 

 

 

 

RO: dew



UNMEI

fate, passing of life

UN, hako[bu]: destiny; carry, transport, progress

 

 

 

MEI, inochi: life



DENKO [ni] ni[tari]

like lightning

ni[taru]: be like, resemble

 

 

 

DEN: eletricity

 

 

 

 

KO: light



SHIKANOMINARAZU, GYOSHITSU WA SORO NO GOTOKU, UNMEI WA DENKO NI NITARI.
  What is more, the body is like a dew-drop on a blade of grass. Life passes like a flash of lightning.

SHUKKOTSU

suddenly

SHUKU: quick, prompt

 

 

KOTSU: immediately, suddenly



sunawa[chi]
just

muna[shi]
empty

SHUYU

instant, moment

SHU

 

 

YU

As a compound, SHUYU means moment, instant



sunawa[chi]
just

shis[su]
cease to exist, vanish

SHUKOTSU TOSHITE SUNAWACHI MUNASHI, SHUYU NI SUNAWACHI SHITSU
  Suddenly it is gone. In an instant it is lost.

KI, koinega[waku wa]
request, beseech, beg, pray, hope

so[re]
(rhetorical)

SANGAKU

learning in practice, learning through experience

SAN: visit, participate in, partake of, experience, practice

 

 

 

GAKU: learning, study

The pictograph is said to be of a child under a school-house roof

 

 



KORU

eminent stream, noble friends

KO, taka[i]: high, noble, eminent

 

 

 

RYU naga[re]:  flow, stream,school



hisashi[ku]
a long time, for a long time

nara[u]
learn, study

MOZO

imitation, fake, replica;  imitation elephant

 

MO, mo[suru]: copy, imitate

 

 

 

ZO: elephant; image, statue

This character for elephant juxtaposed with the radical for a person, also pronounced, ZO, means image, statue, figure.  Master Dogen's intention is presumably to caution us to beware any kind of fakery -- not only imitation elephants. But the character literally means elephant.



aya[shimu koto] na[kare]

do not doubt, do not be astonished by

na[kare]: do not

 

 

 

ayashi[mu]: doubt, question, be suspicioius of; be surprised at



SHINRYU

the true dragon, the real dragon

SHIN: true, genuine, real

 

 

RYU: dragon



KOINEGAWAKU WA SORE SANGAKU NO KORU, HISASHIKU MOZO NI NARAUTE, SHINRYU O AYASHIMU KOTO NAKARE.
 

Noble friends in learning through experience: I implore you not, after a long time learning statues, to doubt the true dragon.

Noble friends in learning through experience: I implore you not, after a long time studying under a fake elephant, to doubt the true dragon.

 



haya[ku]
early, quickly, swiftly

muka[i]
direct oneself, tend toward, go

JIKISHI-TANTEKI no SHODO

the right path that is directly pointed out and straightforward

the directly-indicated and frank path of uprightness

JIKI: straight, direct, immediate

 

 

 

SHI: finger, indicate, point

 

 

 

TAN, hashitana[i]: origin, end, point; uncouth, rude

 

 

 

TEKI:  mark, target, object; the point

As a compound, TANTEKI means direct, blunt, frank, straightforward, getting straight to the point

 

 

no: (joining particle)

 

 

 

SHO: right, authentic, true

 

 

 

DO, michi: path, way, tao

 

 



sumiya[ka ni]
swiftly, quickly

na[re]
become

ZETSUGAKU-MUI no SHINJIN

a true person who is beyond study and free of the intention to achieve

a true person who is through with study and free of  trying

a true person who is beyond study and spontaneous

ZETSU:  end, die out

 

 

 

 

GAKU: study, learning

 

 

 

MU: without, free of

 

 

 

I: intention to do something, intention to achieve, pretense, artificial effort, trying, doing, becoming; end-gaining

The original pictograph is said to show fingernails and an elephant -- suggesting the elephant being tamed by human intervention. The implied meaning, therefore, is human intervention, human doing, human effort.

As a compound in modern Japanese, MUI means idle, inactive, do-nothing. It features as a concept "wu-wei" in Chinese martial arts and Taoist philosophy. And it was chosen to represent the Sanskrit asamskrta, which means unadorned, unpolished -- in the natural state, without anything artificial (such as grim determination) added on.

 

 

no: (joining particle)

 

 

 

 

SHIN: true, genuine, real

 

 

 

JIN: person



HAYAKU JIKISHI-TANTEKI NO SHODO NI MUKAI, SUMIYAKA NI ZETSUGAKU-MUI NO SHINJIN TO NARE.
  Turn quickly onto the path of uprightness which is directly indicated and to the point. Swiftly become a true person who is through with study and free of artificial effort.

masa[ni]
Truly, exactly

shitaga[i]
follow, obey

HYAKUJO

Hyakujo; Master Hyakujo Ekai (749 - 814), a successor of Master Baso Do-itsu. He was credited with writing down the basic rules of Zen practice -- the so-called Hyakujo Shingi.

HYAKU: one hundred

 

 

JO: 10 feet



no
of

KIJO

standards, norms, regulations, rules, criteria

 

KI: standard, measure

 

 

JO, nawa: rope



amane[ku]...tsu[zeyo]

familiarize yourself thoroughly with

HEN, amane[ku]: widely, pervasively

This is the HEN of HENRO, or O-HENRO-SAN, the wayfarer or pilgrim.

 

 

TSU, tsu[jiru]: penetrate, become familiar with, become versed in



SHORIN no SHOSOKU

the situation at Shaolin; the situation of Master Bodhidharma's practice

SHO: small

 

 

 

RIN:  forest

 

 

 

no: (joining particle)

 

 

 

SHO, ke[su]: extinguish, blow out

 

 

 

SOKU, i[ki]: breath, respiration

As a compound in modern Japanese, SHOSOKU means news, circumstances, situation



MASANI HYAKUJO NO KIJO NI SHITAGAI, AMANEKU SHORIN NO SHOSOKU O TSUZE YO.
  Follow exactly the criteria of Hyakujo, and familiarize yourself pervasively with the situation at Shaolin.

ro[suru koto] na[kare]

do not toil

MAKU, na[kare]: do not

 

 

RO, ro[suru]: labour, toil, exert oneself, strive



mimi [o] hara[u no] kaze

wind that sweeps away the ears; animated talk

hara[u]: sweep away

 

 

 

mimi: ears

 

 

no: (joining particle)

 

 

 

kaze: wind



sara[ni]
again, still more, still less

odo[kan]
be surprised

shita [o] utsu [no] hibi[ki]

sounds that strike the tongue; a tongue's reverberations

utsu: strike

 

 

 

shita: tongue

 

 

 

no: (joining particle)

 

 

 

hibiki: sound, reverberation



ya
(question mark)

MIMI O HARAU NO KAZE NI ROSURU KOTO NAKARE, SARANI ZETSU O UTSU NO HIBIKI NI ODOROKAN YA.
  We need not struggle in winds that sweep the ears. How much less need we be startled by reverberations of the tongue?

ta[da]
just

yo[ku]
well, thoroughly, skillfully; be able

masa[ni]
truly

hira[i te]
open

mizu[kara no] HOZO

the jewel-treasury of the self; one's own jewel treasury; the treasure-house of the self

JI, mizu[kara]: oneself, one's own

 

 

 

HO: jewel, treasure

 

 

 

ZO: storehouse, treasury



JUYO

accepting & using; receiving & using

JU: accept, receive

 

 

YO: use

This compound appears in the phrase JI-JUYO-ZANMAI, the samadhi of accepting and using the self -- which Master Dogen regarded as the standard for the transmission of the subtle method of the buddhas.



NYO-I [nara]shi[men]

cause it to become as one likes; cause it to accord with one's will

[nara]shi[men]: cause to become, cause to be

 

 

 

NYO: like, in accord with

 

 

 

 

I: will, intention, mid



TADA, YOKU MASA NI ONOZUKAR NO HOZO O HIRAITE, JUYO NYO-I NARASHIMEN.
  Just cause your own jewel treasury to be well and truly open, in order to allow receiving and using at will.

FUKAN-ZAZENGI

Rules of Sitting-Zen Recommended to All

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

This is as far as the scroll on my wall goes.

 

The transcription in the book "Collection of Four Jewels of Zen Master Dogen" by Gudo Wafu Nishijima, has an additional line:

TENPUKU GAN-NEN CHUGEN NO HI, KANNON-DORI-IN NI SHOSU.

"Written on Chugen [July 15th] in the first year of the Tenpuku Era [1227] at Kannon-dori-in temple."

Because it was written in the Tenpuku Era, this original version of Fukan-zazengi is sometimes refered to as Tenpuku-bon, or the Tenpuku Edition.

 



 



and come without purpose through the dusty borders of foreign lands? If we misplace one step we stumble through the moment of the present. Having already received the intelligence which is a human body, do not pass time in vain. Being ever mindful of the actual conduct of the Buddha's truth, who could wish idly to enjoy sparks from flint? What is more, the body is like a dew-drop on a blade of grass. Life passes like a flash of lightning. Suddenly it is gone. In an instant it is lost. Noble friends in learning through experience, I implore you not, after long study under a fake elephant, to doubt the real dragon. Turn quickly toward the upright path which is directly indicated and to the point. Swiftly become a true person who is through with study and free of doing. Follow exactly the criteria of Hyakujo, and penetrate thoroughly the situation at Shaolin. There is no need to struggle in winds that sweep the ears. How much less need you be startled by the reverberations of a tongue? Just cause your own jewel-treasury to be well and truly open, so that you may receive and use at will.

Rules of Sitting-Zen Recommended for All



 

 


These pages devoted to the translation of the original version of Fukan-zazengi from Master Dogen's original Chinese characters, were created by Mike Cross between 5th and 21st October 2007.

If you have comments, questions, or corrections these would be welcome at Mike's Fukan-zazengi blog --  http://fukan-zazengi.blogspot.com/.









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