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