jijuyu zanmai - part 1 - menzan

8/14/2019 Jijuyu Zanmai - part 1 - Menzan

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Jijuyu-zanmai(Samadhi of The Self) by Menzan Zuiho Osho

Preface

An ancient master said ! "The literal meanin# of the name$ %airocana&is theuni'ersally illuminatin# li#ht This ord has to connotations One is that the

Tatha#ata inardly illuminates the true dharma-orld ith the li#ht of isdomThis connotation is based on the conce*t action of self-enjoyment (Jijuyu)2The second is that the Tatha#ata outardly illuminates *eo*le and teaches them

ith the li#ht of his body This second connotation is based on the conce*taction of other-enjoyment (tajuyu).

This is the ori#in of the termJ i juyu-zanmai3 +e'ertheless the ancientmaster only tal,ed about the Tatha#ata ho has already entered buddhahoodand did not say that the same 'irtue inherently eists in the *ractice of ordinarysentient bein#s ho are in the causal ran, for attainin# buddhahood This isbecause as a scholar of a teachin#- school. he as cau#ht by the distinctionbeteen the Tatha#ata and sentient bein#s The essence of the /uddhasandPatriarchs0is different

1reat Master 2inzai3 said

!4f you ant to become the same as the Patriarchs and the /uddhas do notsee, anythin# outside The *ure li#ht of your mind is nothin# but the dharma-body of /uddha!

Zen Master 5anshi6said

!4t emits 7i#ht and the #reat thousand-orlds a**ear 8ach and e'ery thin# inthe orld is nothin# other than the realm of the Jijuyu of my self and its essentialfunction!

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 essentialfunction as lost because *ractitioners became dazzled by the *ractice of seein#,oan-stories bloomin# in theforest of falseness that characterizes this decadent a#e =o can e hel* butsho our #ratitude and *ractice dili#ently

January first the third year of 1enbun (&6?>)

Zuih@ a *ractitioner of 5a,asa


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%airocana is the *rinci*al /uddha in theKegonkyo (Avatamsaka-sutra) This /uddha isconsidered to besambhogakaya (hojin) This is also the name of the *rinci*al /uddha in theDainichiky@ (ahavairocana sutra) This /uddha is considered to be a dharmahaya(hosshin ) in the sutra 4n Ja*an this /uddha is ,non as Dainichinyorai The ori#inal meanin#of the Sans,rit ord is somethin# hich #litters or shines in other ords the sun and is a symbolof the limitless isdom of the /uddha

1. J i juyii means to recei'e the merit from oneBs *ractice and enjoy it by oneself This is theo**osite of tajuyuhich is the /uddhaBs function of #i'in# the merit of his *ractice orenli#htenment to sentient bein#s in order to teach them and lead them to *ractice

2.!anmai is Ja*anese *ronounciation of the Sans,rit ord samadhi.

3. Teachin#-school is a term used by the Zen school to refer to other schools of /uddhism suchas the Tendai Ce#on Sanron or =osso schools since the teachin#s of these schools are based oncertain scri*tures 8am*les are the "otus-sutraon hich the Tendai school is based and the

Avatamsaka-sutra on hich the Ce#on school is founded Practitioners of the Zen school feelthat their *ractice is not based on any ritten teachin#s and the boddha-mind is #ras*ed directlythrou#h *ractice

4. B/uddhas and PatriarchsB is a translation for the Ja*anese ord busso. #utsumeans a/uddhaSomeans an ancestor or founder of a reli#ion or a school 4n Zen *rominent masters hoembodied the 5ay and transmitted the buddha-dharma ere called $oshi (ancestral master)A**arently at some American Zen centers the ord B*atriarchB is no lon#er used because it isassociated ith the idea of *atriarchy =oe'er let me use it until 4 find an alternati'e

5. 2inzai 1i#en (7inji 9iuan) "D->E6$ as the founder of the 2inzai school of Zen in :hina

6. 5anshi Sh@#a,u (=on#zhi Zhen#jue) "&;&-&&06$ as a famous Zen master in the Sotolinea#e in Son# dynasty :hina =e as the abbot of Tendo (Tianton#) monastery here


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Jijuyu-Zanmai

The teachin#s of the%athagata&found in the 'arious sutrasGha'e beenclassified as sudden and #radual *ro'isional and direct? These teachin#scontain 'arious ty*es of *reachin# since they ere #i'en accordin# to theHualities 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'isionalteachin#s Althou#h the /uddha e*ressed his true mind in some Mahayana0sutras in many cases the true teachin#s are no lon#er true because thecommentators of those sutras and commentariesEinter*ret-ed them ith theirordinary discriminatin# minds and intellectual understandin#6 That is hy it issaid in the!&h&ketsugiky&>that inter*retation throu#h ords stands a#ainstthe /uddhas in the *ast *resent and future Also in the 'y&gaky&it is saidthat the /uddha did not s*ea, e'en one ord durin# the forty-nine years hetau#ht From this it should be clear that the true enli#htenment of the Tatha#atacan 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&Gith his one million students he*ic,ed u* a floer and blin,ed and the %enerable Maha,asya*a &?smiled At thattime the Tatha#ata said to the assembly

!4 transmit theshobogenzo nehanmy&shin&.(the storehouse of the true

dharma-eye the incom*arable life in +ir'ana) to Maha,asya*a!&0

Thisnehanmyoshin is the Tatha#ataBs true enli#htenment hich *receedslan#ua#e discrimination and illusoiy mind This is also called the Jijuyu-zanmaihich has been transmitted for fifty-one #enerations from "the /uddha$ to/odhidharma in 4ndia don throu#h the Sith Patriarch 8no (=uinen#) in :hinaand to 8ihei


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and ma,e it our sole *rinci*leD There is meditation amon# the siaramitas and there is samadhi amon# the three basic /uddhist *racticesG.Since thismeditation should be *racticed by all bodhisatt'as there is no reason to sin#le itout *articularly call itshobogenzo-nehanmyoshin and transmit it The *roofof this lies in the ords of Master Se,itoG0 !This dharma-#ateGEhas beentransmitted amon# /uddhas 4t is not limited to dhyana dili#ence etc All that isnecessary is to attain the buddha aarenessG6!

Dhyanaand dili#ence etc is an abbre'iation for the siaramitas Thisdharma-#ate has been directly transmitted from /uddha to /uddha #enerationafter #eneration The /uddhaBs aareness called nehanmyoshin is *erfect andalays Huietly illuminatin# itself

Therefore you must understand that Zen is just a *ro'isional name Jijuyu-zanmai is shobo#enzo nehanmyoshin and /uddhaBs isdom ie Anuttara-Samya,-sambodhiG> This is also called jintsu-dai,omyozo (the storehouse of the#reat li#ht of isdom)G 4t is also referred to as Muryo#isho-zanmai (the samadhiof limitless meanin#s)?; =o,yo-zanmai (the Samadhi of the *recious mirror)?&

Tojio-zanmai or Zanmai-o-zanmai (the ,in# of samadhis)! and /irushana-zo-zanmai (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 sitnderstand this clearly and belie'e that this "Jijuyu-zanmai$ is shinjin-datsura,udatsura,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 andPatriarchs are names for the zazen e *ractice

Althou#h a #reat many *eo*le *ractice zazen almost all of them *ractice inthe 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?that seesand hearsSome try to rid themsel'es of their delusory thou#hts in order to reacha *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# dynastiesin :hina.& /ut it a**ears that feer than one in a hundred ,ne the truesamadhi transmitted by the /uddhas and Patriarchs

Coan *ractice started in Son# dynasty :hina There as no such *racticedurin# the time of /odhidharma or 8no the Sith Patriarch The tradition of ,oan*ractice did not ori#inate ith Sei#en or +an#a,u.G 4t as established by andbased on the biased ideas of the masters of the Son# dynasty Althou#h someha'e said that ,oan *ractice as started by Oba,u Ciun.? there is no basis forthis 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 asalready dead hen Joshu tal,ed about it Also not all ,oans ere created in orderto encoura#e *eo*le to *ractice zazen


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Searchin# for the subject that sees and hears is also useless The harder youloo, for the subject the more you ill tire of astefully stru##lin# since hat issee,in# and hat is bein# sou#ht cannot be se*arated nderstand that youreyes cannot see themsel'es Arousin# the mind to eliminate illusory thou#hts isli,e *ourin# oil on a fire to etin#uish it The fire ill blaze ith increasedstren#th

There are many other ays to *ractice zazen butamon# them the *ro*erlytransmitted #enuine ay is not to be found This is hy


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e*ressed it by sayin# !The heart of the 1reat Master in 4ndia has beentransmitted 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#hthe /uddhas and Patriarchs! Thisnehanmy&shin as transmitted for tenty-ei#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 5emust learn /odhidarmaBs teachin# thorou#hly 4 5hat is his teachin#D-- To li'efacin# the all una'erin#ly and to see that ordinary *eo*le and sa#es are oneand the same0? 5e must also study carefully the ords of the Second Patriarch!Alays be clearly aare0.!

The essence of their teachin#s as transmitted throu#h tenty-three#enerations u* to +yojo of Mt Tendo00of the Son# dynasty 8ihei


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+o 4 ill e*lain in detail the ay to clarify and rely on this samadhi This isdone sim*ly by not cloudin# the li#htE?of your Self 5hen the li#ht of the Self isclear you follo neitherkonchin (dullness) norsanran (distraction)E.

The Third Patriarch said !5hen the cloudless li#ht illum- minates itself thereis no need to ma,e mental stru##le there is no aste of ener#y! E0This is the'ital *oint of the *ractice and enli#htenment of this samadhi !The cloudless li#htilluminates itself! means the li#ht of the Self shines bri#htly !+ot to ma,e mentalstru##le! means not to add the illusory mindBs discrimination to the reality 5henyou ma,e mental stru##le the li#ht becomes illusory mind and bri#htnessbecomes dar,ness 4f you do not ma,e mental stru##le the dar,ness itselfbecomes the Self illumination of the li#ht This is similar to the li#ht of a jeelilluminatin# the jeel itself For eam*le it is li,e the li#ht of the sun or themoon illuminatin# e'erythin#-mountains and ri'ers human bein#s and do#s etceHually ithout differentiation or e'aluation Also a mirrorEEreflects e'erythin#ithout botherin# to discriminate 4n this jijuyu-zanmai just ,ee* the li#ht "of theself$ unclouded ithout bein# concerned ith discrimination of objects This isthe meanin# of 5anshi ZenjiBs e*ression in his!azenshin.6

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

Cnoin# ithout touchin# thin#s

4lluminatin# ithout facin# objects!E>

5hen you *ractice and learn the reality of zazen thorou#hly the frozenbloc,a#e of illusory mind ill naturally melt aay 4f you thin, that you ha'e cutoff illusory mind instead of sim*ly clarifyin# ho illusory mind melts illusorymind ill come u* a#ain as thou#h you had cut thestem of a blade of #rass orthe 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 andclarify the essence of *ractice- enli#htenment of the /uddhas and Patriarchsunder the #uidance of a true teacher to hom the dharma has been *ro*erlytransmittedK otherise you ill be astin# your time no matter ho lon# or

hard you *racticeMumyo (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 ourdiscriminatin# mind hich obstinately clin#s to body mind the orld and allthin#s as bein# the ay e ha'e *ercei'ed and reco#nized them until no Foream*le althou#h somethin# #ood is not alays #ood e hold stubbornly tohat e thin, is #ood Somethin# e'il is not alays e'il yet e becomeattached to our on 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'ilothers may thin, it #ood And e'en if both you and others thin, somethin# maybe #ood or e'il today fundamentally such jud#ements merely accord ith

illusory mind hich manifests itself in the form of oneBs on ,noled#e 'iesand e*eriences This is true not only of our jud#ements about #ood and e'il but


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also our 'ies about bein# and non-bein# hatred and lo'e etc All thesedifferentiations re#ardin# all eistance arise from illusory mind

/irds fly in the s,y ithout any trouble but fish cannot li'e in the s,y Fishsim freely in the ater thou#h birds ill die in the ater Ma##ots do not thin,feces is filthy A tademushi62does not ,no bitterness A fire mouse6? li'es in

fire There is a s*ecies of crab that li'es in 'ery hot ater4llusory mind is the root of delusion that is stubborn attachment to a one-

sided *oint of 'ie formed by our on conditioned *erce*tion based on *ersonale*eriences Sufferin# in one orld may be comfort in another orld 4t is saidthat obser'in# the *rece*ts for asravakais brea,in# the *rece*ts for abodhisatt'a 8ach li'in# bein# in the ten realms6.has its on 'ie of e'erythin#=o could their *ictures of the orld *ossibly be the same DL Ori#inally allbein#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*leto#ether and had them touch an ele*hant After they had touched the ele*hantthe ,in# as,ed them !5hat is the sha*e of the ele*hant D Tell me hat youthin,!

Amon# the blind *eo*le the one ho had touched the ele*hantBs le# said !Anele*hant is somethin# li,e a laHuered barrel!

The one ho had touched the tail said !An ele*hant is somethin# li,e abroom!

The one ho had touched the abdomen said !An ele*hant is somethin# li,e abi# 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,san ele*hant is somethin# li,e this or that accordin# to their indi'iduale*eriences of touchin# the different *arts of the ele*hant 4f they could see it asa hole they ould realize that their ideas are com*letely different from thereality!

This story a**ears in the*ehankyo .61

+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 sentientbein# or a /uddha 4f their eyes ere o*en hoe'er they could not hel* butrealize that the ,noled#e or *ers*ecti'e acHuired throu#h their *ersonale*eriences is not the hole of the reality

Therefore no one can be free from delusions until illusory mind has beendro**ed off +o matter ho dilli#ently one continues to do #ood deeds if thesedeeds are done ith a blind mind the result ill be only a limited ha**iness inthe orld of human or hea'enly bein#s for such #ood deeds still belon# to thedefiled causation6Ein thesi realms of transmi#ration

4t is said in theaharajnaaramita-sutrathat e'en thou#h you *racticethe fi'earamitas (ie #enerosity obser'in# the *rece*ts *atience dili#enceand meditation) all your *ractices remain ithin the realm of the defiled


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causation of human or hea'enly bein# unless you *racticerajna-aramita66Such a *ractice is not that of annuttara-sammyak-sambodhi (ultimateaareness)

To *racticerajna-aramita means that the li#ht of the isdom of jijuyu-zanmai 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 ofincom*arable aareness since the deed is *erformed *rior to the arisin# ofillusory 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 jijuyu-zanmai and o*enin# the eye ofrajna. This is the /uddhaBs isdom and alsothe true *ath of *racticin# the /uddha-5ay

4n the"otus-sutra it is saidI !8'erythin# /uddhas do is for the instruction ofbodhisatt'as All that they do is for just one *ur*ose that is to sho sentientbein#s /uddhaBs isdom and enable them to see reality as a hole!

/uddhaBs isdom means that /uddhas see and ,no all thin#s ithoutdelusory thou#hts Therefore /uddhasenable sentient bein#s to de*art fromillusory mind and #ain isdom eHual to their on This is the core of theteachin#s of all /uddhas in the *ast *resent and future this is also the essenceof the teachin#s of all Patriarchs in each and e'ery #eneration

A #reat many *eo*le hoe'er do not lea'e behind illusory mind nor o*en theeye of /uddhaBs isdom They thin, that *racticin# the buddhadharma isstudyin# the sutras hich are records of the /uddhaBs isdom This is a #reatmista,e For eam*le it does not hel* you at all to read a reci*e hen you arestar'in# An entire library of sutras is merely a collection of reci*es of the truetaste of reality For more than .;; years after the buddhadharma as introducedto :hina all the scholars s*ent their time ar#uin# ith each other about hichreci*e as better ithout e'er tastin# reality 8ach of them relied on a *erticularsutra or commentaries on the sutras ma,in# e'aluations as to hich reci*e asinferior and hich su*erior +one of them ,ne the true taste of the buddha-dharma 7ater /odhidharma transmitted the true taste and filled *eo*leBs em*tystomachs 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 tous

The famous *hrase !


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i#norance brin#s about the realm of animals and #reed brin#s about the realmof hun#ry #hosts 5hen they or, in #ood ays an#er brin#s about the realm oftheasura, #reed brin#s about the realm of human bein#s and i#norance brin#sabout 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 beteen #ood and e'ilAlthou#h #ood and e'il are to 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$ areincludedin the functions of one mind

5hen the mind does not function the condition is ,non as mu,i! (neutral) 4fyou are attached to this condition you ill lea'e these three orlds or si realmsof transmi#ration and become a non-/uddhist or a =inayana *ractitioner 9ouill 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 asunen (thou#ht-si realms) ormunen(no-thou#ht-not #ood not e'il)>?must be somethin# hich is beyond theseconditions 4t must be the li#ht hich illuminates e'eryhere and is ne'erclouded As soon as you become clearly aare of this li#ht you ill be releasedfrom the limitation of delusory thou#hts and the /uddhaBs isdom ill berealized This is callednehanmyo- shin (the mar'elous mind in +ir'ana) Thisis nothin# other than jijuyu-zanmai Sha,yamuniBs si years of sittin#/odhidharmaBs nine years of facin# the all Zen master Tendo +yojoBs shikantaza 07all are eam*les of the *ractice-enli#htenment of this samadhi

Practice-enli#htenment beyondunen andmunen can be com*ared to thefunction of a mirror A mirror reflects both beautiful and u#ly thin#s ithoutdistin#uishin# them This is the natural function of a mirror /ut the reflectionhich may be beautiful or u#ly is not the mirror itself The reflection is just ashado of hat is in front of the mirror

4f you only see the distinction beteen 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* thereflection in the mirror and thin, it to be the mirror itself This is a mista,e Thisanalo#y admonishes you not to #et cau#ht u* in the distraction of thou#hts And

yet if you thin, thatmunen (no- thou#ht) is your real mind and becomeattached to the condition of no-thou#ht here neither #ood nor e'il arises it isthe same as thin,in# that here no reflection eists is the mirror itself and thusbecomin# attached to the bac,side of the mirror 4f the mirror reflects nothin# itis the same as it ere a *iece of stone or tile the function of the li#ht of themirror 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 thebac,side of the mirror is the essential function of the mirror hich li,e that ofthe li#ht illuminates itself clearly 9ou must realize that the /uddhaBs isdomli,e a #reat and *erfect mirror>E is far beyond the dichotomy of thou#ht and no-thou#ht For eam*le hen you sit zazen if your mind does not arise andfunction and 4f you do not see anythin# hear anythin# or feel any *ain oritchiness you just sta#nate in em*tiness On the contrary if you see or hearsomethin# outside and thin, of it or feel *ain or itchiness you just sta#nate in


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the distraction caused by the dichotomy of subject and object /oth conditionsare limited by delusory thou#hts Therefore the Third Patriarch said !+eitherfollo after objects nor dell in em*tiness!>69ou must study this *oint closelyand understand this clearly Just illuminatin# color sha*e and sound>> etc andnot addin# any discrimination is the /uddhaBs isdom

The analo#y of the mirror hoe'er is not *erfect 1enerally e use analo#iesfor ma,in# it easier to #ras* reality by com*arin# it to somethin# similarbecause e are unable to sho reality itself directly 9ou should understand thatanalo#ies are useful as far as they #o but that they do not sho reality as ahole For eam*le hen you are as,ed hat the sun is li,e by a *erson hoas born blind you mi#ht sho him a metal basin to enable him to understandthat the sha*e of the sun is round and say that the sun is li,e this The *ersonmay 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)>munen (no- thou#ht) and the li#ht beyond thou#htand no-thou#ht This analo#y cannot be a**lied to the other details since themirror and the reflections of both beauty or u#liness are se*arate and reflectionsare caused by the objects in front of the mirror /ut hen our mind arises #oode'il hatred lo'e hate'er are not se*arate from our on mind +othin# comesfrom outside The ori#inal li#ht and our thou#hts are not to This is hy 4 saidthat the analo#y of the mirror as not *erfect

4n the2y@#on,y@+ there is an e*ressionKyakujin-bonn& (delusion is dustfrom outside) Ori#inal mind is li,e the ,ee*er of an inn and the 'arious ,inds ofthou#hts are li,e 'isitors comin# and #oin# 5hen one 'isitior lea'es another onecomes 8ach 'isitor is different from the others Some belon# to hi#h society andothers belon# to the loer class some are rich and others are *oor /ut the,ee*er is alays the same Or hen sunli#ht streams into a room throu#h aindo and you hit a stra mat& you ill see dust risin# u* in clouds After thedust settles there is nothin# but em*ty s*ace 4n this analo#y thou#hts are therisin# dust and ori#inal mind is the em*ty s*ace From ancient times there ha'ebeen many commentators ho ha'e carelessly misinter*reted this analo#y Theythou#ht that arisin#-mind is justkyakujin-bonno that is delusion is li,e a dustthat stic,s to our mind thereforemunen-mushin (no-thou#ht no-mind) is ourtrue or ori#inal mind They insisted on tryin# to eliminate thou#hts by force Thismisinter*retation occurred because they did not understand that analo#y doesnot e*ress reality as a hole

There are a fe old sayin#s as follos

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


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!The *ure *laceGdeludes *eo*le all the more!

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

These sayin#s admonish us not to thin, thatmunen (no-thou#ht) isenli#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*aratefrom one another Althou#h arisin#-mind is a delusion it is nothin# but a sort oftem*oral form of the ori#inal mind There is no ori#inal mind se*arate fromarisin#-mind Therefore hen your mind is filled ith an#er your body mind

and the hole orld becomes li,e a burnin# house.

5hen your mind is filledith com*assion your body mind and the hole orld become *ure buddha-land0

A mon, as,ed Joshu !


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realize the li#ht beyond no-thou#ht 5hen e transcend the dichotomies of #oodand e'il thou#ht and no-thou#ht and emit the li#ht of the Self settlin# beyonddiscrimination e ill not sta#nate in #oodness thou#h our mind be #ood +orill e attach oursel'es to e'il or to the sta#e of no-thou#ht e'en thou#h ourmind be in that condition Therefore e'en hen our mind becomes e'il if theli#ht of beyond-thou#ht! is emitted e'il mind ill be dro**ed off immediatelyand there ill be only the li#ht of the Self This is the ay to lead *eo*le in thethree e'il realms to annuttara-sammyak-sambodhi (ultimate aareness)

The same occurs to the *eo*le dellin# in the three #ood realms too and allosthem to ste* o'er into ultimate aareness Also non- /uddhists or =inayana*ractitioners in the condition of no-thou#ht can directly enter into ultimateaareness in the same manner This is called the #reat li#ht /uddhaBs isdomorrajna aramita This is also ,non as radiatin# li#ht from the middle of theforehead in themury5gisho- zanmai (samadhi of immeasurable meanin#)

!anmai-5-zanmai(the ,in# of samadhis) or #irushanaz5-zanmai (thestorehouse samadhi of %airocana) are also other names referrin# to jijuyu-zanmai

5hen the Tatha#ata *reached theaharajnaaramita- sutra he assittin# in zazen This as calledt5ji-5-zanmai 4n theDaihon-hannyakyo itis referred to aszanmai-5-zanmai 5hen the /uddha settled ultimately in thissamadhi radiatin# the #reat li#ht from his hole body and illuminatin# the orldin the ten directions sentient bein#s ere released from the sufferin# of theei#ht cold and ei#ht hot hellsK bein#s in the animal realm ere released fromi#norance hun#ry #hosts for#ot their *ain from star'ation theasuras moderated their arro#ance and fi#htin# s*irit human bein#s for#ot the burdensof 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 sravakasand

ratyekabuddhas ali,e aroused bodhi-mind&;G all bodhisatt'as com*leted the

siaramitas and the orld of all the /uddhas reneed the #randure of 'irtue5ithout fail e'eryone ho encountered this li#ht attained ultimate aarenessThe benefit from the li#ht of thiszanmai-o- zanmai is 'ast in this ay This isdescribed in the si hundred 'olumes of theaharajnaaramita-sutra.

5hen the Tatha#ata *reached the"otus-sutra8+3 he as sittin# in zazenThis as calledmuryogisho-zanmai(the samadhi of immeasurablemeanin#s) 5hen he as in this samadhi he radiated the #reat li#ht from themiddle of his forehead and illuminated the orld in the ten directions All orldsfrom theavidhell to the hi#hest hea'en ere in the li#ht the same as the li#htof isdom mentioned in the aharajnaaramita-sutra 5ithout ece*tionall bein#s in this li#ht attained buddhahood For this reason e'en


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another or one as #ood and another as e'il +o the Tatha#ata settles*eacefully in the buddhahood hich transcends thou#hts and discriminationradiates the #reat li#ht of 'irtue and illuminates all sentient bein#s in the tenrealms ho are cau#ht by thou#hts and discrimination Therefore sentientbein#s in each of the ten realms ill be released from the limitation of their onrealm and realize buddha-bodhi (the /uddhaBs aareness) This is li,e frozensno 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 bythou#hts and discrimination This means that only a /uddha to#ether itha/uddha can fathom the reality of the hole dharma&;6

This samadhi as transmitted from the Tatha#ata to the %enerableMaha,asya*a face to face then transmitted throu#h tenty-ei#ht #enerations u*to the #reat master /odhidharma "in 4ndia$ Further it as intimately transmittedfor fifty-one #enerations from the /uddha u* to 8ihei

hile the Tatha#ataBs dellin# in this samadhi is in the sta#e ofeffect&; 5ithin the sta#e of cause e actualize the effect and ithin the sta#eof effect the Tatha#ata com*letes the cause Therefore cause and effect are notto&&;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#httail 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 ourzazen There is no difference beteen them at all There is not the sli#htestdistinction of su*erior or inferior beteen them An ancient master &&Gsaid !Thedharma-body of the Tatha#ata enters into my on nature my nature becomesone 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 instantei#hty-thousand dharma #ates are com*letedK in a tin,lin# the three ,al*as&&?*ass aay! 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


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

5e must understand that this is the culmination of the /uddha-5ay and theunsur*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 futurealays dell 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# andactualizin# thezanmai-&-zanmatas the shobogenzo-nehanmyoshin hichis beyond illusory mind and hich has been *ro*erly transmitted by /uddhasand Patriarchs

Nuestion&&.I

4f e must emit the li#ht and o*en our eyes to the reality hich is beyondarisin#-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 *oisonousminds since such a thin# is im*ossible 9ou thin, this ay because you sta#natein em*tiness and remain attached to the state of no-thou#ht 4f so you ill ne'erattain buddhahood 8'en if one attains the state of no-thou#ht such a*ractitioner ith =inayana attitude ill ne'er attain buddhahood unlesE hechan#es his as*iration&&> Althou#h non-/uddhist *ractitioners may remainithout 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 islimitless because it is not fabricated and is outside of illusory mind Thee*ression ori#inal-face&&E means that hich is not artificially fabricated

The three *oisonous minds arise ithin the functions of one-mind This one-mind creates the three #ood realms if it is *ulled by #oodness and it creates thethree e'il realms&&6 if it is *ulled by e'il Or #reed creates the realm of desirean#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 sentientbein#s&&>as the si realms in hich e #o u* and fall don (transmi#ration) arefabricated$ravakas andratyekabuddhas are fri#htened by thistransmi#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 ofdesire form and no-form They call this de*art from life-and-death&& /ut this is


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not the same as bein# free from life-and-death as is the emanci*ation &G;of theTatha#ata

The ay of #reat bodhisatt'as is different The basis of transmi#ration isnothin# other than our on mind Furthermore hen e clearly illuminate&G&ourmind 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 eistenceor non-eistence&GG e no lon#er try to either anihilate mind nor nurture it4nstead e sim*ly illuminate it ithout addin# thou#hts or discrimination 5hene just illuminate our mind ithout addin# thou#hts and discrimination thethree *oisonous minds of an#er #reed and i#norance also ha'e the nature ofbein# 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 eternaldharma-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 sentientbein#s transmi#ratin# in the si realms also ha'e the nature of this eternaldharma-body and lac, nothin# Since e understand this reality e arousebodhi-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 %oin# to do all #ood deeds ithout ece*tion is calledsh5zenb5kai.The #reedy mind of ordinary *eo*le is transformed and functionsdifferently in this *ractice %oin# 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 %oin# to release innumerable bein#s from sufferin#by transferrin#&G0the merit from the *ractice of refrainin# from e'il deeds anddoin# all #ood deeds to innumerable sentient bein#s ithout ece*tion is calledsh&shuj&kai.The i#norant mind of ordinary *eo*le is transformed and actsdifferently in this *ractice As bodhisatt'as e must continue the *ractice-enli#htenment of these three *ure *rece*ts until e com*lete ultimateaareness And hen ha'in# attained buddhahood these three are called thethree 'irtues&GEof the Tatha#ata that is the 'irtue of isdom hich brea,s alli#norance and actualizes ultimate aareness the 'irtue of ehaustin# alldelusions hich actualizes ultilmate nir'ana and the 'irtue of com*assion hichreleases all sentient bein#s These three are also referred to as the threebuddha-bodies (dharma-body reard-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 ayit is used Some fall into the three e'il realms because their minds function in ane'il ay Some rise to the three #ood realms because their mind or,s in a #ooday And some try to #et out of all these realms because they hate them andattain "the state of$ no-thou#ht Finally there are some ho use their minds andall realms here'er they are for the *ractice of the three*ure *rece*ts All ofthem ha'e different names sim*ly because their ays of usin# one-mind aredifferent


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Thesravakas andratyekabuddhas ho do not understand reality areafraid of the three *oisonous minds and the three orlds and are attached tothe sta#e of no-thou#ht (no #ood no e'il) Precisely for this reason they turnaay from the *ractice of the three *ure *rece*ts and the three *erfect 'irtuesand lose the *ossibility to attain buddhahood

For eam*le astrin#ent *ersimmons&G>become 'ery seet after ha'in# beendried 4f e try to sHueeze out the astrin#ency the *ersimmons ill ne'erbecome seet Thus the astrin#ency of the three *oisonous minds becomes theseetness of the three 'irtues Thesravakasandratyekabuddhas cannot*roduce the seetness of the three 'irtues because they try to sHueeze out theastrin#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 mindand orld not be se*arate from one another Fundamentally there is only oneuni'ersal dharma orld in hich all thin#s *ermeate each other There is an oldsayin# hich e*resses this idea !8'en a little *erce*tion adds somethin# etra"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 earthelement 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# thefire element desire the ater element i#norance the earth element *leasurethe ind element and the traceless a**earance and disa**earance of all theabo'e the s*ace element *on encounterin# objects one-mind becomes thefi'e elements of our minds since illusory mind does not dro* Our bodyconsistin# of these fi'e elements is *roduced because e are *ulled by theconciousness 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 ourillusory mind that creates them (body mind and the orld)

For this reason 2inzai said !


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small 5e fall into "one of the sity-to biased 'ies$ that is thin,in# our e#o islar#e and material is small Or e may thin, that our body is born and then diesor a**ears and then disa**ears but that our mind is eternal or that our body illdisa**ear but the orld ill remain after our death All of these 'ies arisebecause e do not understand reality that body mind and the orld are bornsimultaneousl' 5hen e die bod' mind and the orld disa**earsimultaneously 5hen e transcend life-and- death all of them transcend life-and-death to#ether 5hen e affirm and follo the *rinci*le of #roth anddecline then body mind and the orld ill affirm and follo this *rinci*lesimultaneously

A mon, as,ed Joshu !4t said that e'en hen the hole uni'erse utterlydisinte#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 indestructiblenatureD!

Jshu re*lied a#ain !The four elements and the fi'e a##re#ates L!&?G

A mon, as,ed


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thou#ht in our mind That is hy Sha,yamuni on attainin# the 5ay said !Theearth li'in# bein#s and non-li'in#-bein#s and 4 ha'e all attainned the 5ay at thesame time! This also e*resses the reality of body mind and the orld bein#

just one

+et 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 1oodcauses alays brin# forth #ood effects e'il causes alays brin# forth badeffects This occurs ithout ece*tion This is a 'ital *oint hich distin#uishesbuddha-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 Theteachin#s of :onfucius&?6and 7ao-tze&?>do not mention cause and effect Theytau#ht only about the *rinci*le in the orld of ordinary *eo*le :auses andeffects do not come from outside all are brou#ht about from our onacti'ities&? 9et *eo*le ho are not aare of cause-and-effect do not belie'e theeffects e'en thou#h they see the causes

For eam*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 floers ofbri#ht #olden hues and more than a thousand seeds of the same size no one illbelie'e you 4t is natural to doubt this since e'en if you brea, the seed o*enthere ill be no floers or seeds /ut *eo*le ho li'e in a country here thereare *o**ies and are used to seein# lar#e floers and many seeds comin# out ofone seed year after year ill lau#h at *eo*le ho do not beliel'e it is sothin,in# them stu*idL +on-/uddhist *hiloso*hers in 4ndia or :onfucius or 7ao-tzein :hina ho did not understand cause-and-effect are the same as the *eo*leho do not belie'e that *o**y floers are contained in one small *o**y seed

The reason the /uddha tau#ht cause-and-effect is that he sa the floers andseeds ithin one seed

The /uddha tau#ht us not to committ e'il deeds because of the *rinci*le ofcause-and-effect =e arned us to refrainfrom&.;e'il deeds because doin# e'ilill brin# about e'il effects and e ill suffer from them The /uddha encour-a#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 asa lar#e fruit An e'il cause of a small deed ill brin# about the lar#e effect ofsufferin# Therefore e must carefully refrain from committin# e'en a small e'ildeed 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 toard *eo*le ho do

somethin# e'il and turn our bac, on them 4f e hate them and run from theme cannot sa'e those in the three e'il realms of hell-dellers hun#ry #hosts oranimals 5e must understand that e'il is just a bubble or a shadounsubstantial and cannot be jud#ed by thou#ht or discrimination Therefore emust 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 bythou#ht or discrimination 5e should not li,e #oodness and become attached toit +ot e'en li,in# and bein# attached to #oodness much less should e disli,eit This is called Bdoin# e'erythin# #oodB 5e must be free from discriminationbeteen #ood arid e'il refrain from e'il deeds and encoura#e oursel'es to doe'erythin# #ood

nderstandin# this and refrainin# from e'il deeds is sh&ritsugikai(thesecond of the three *ure bodhisatt'a *rece*ts) This is the cause of the


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Tatha#ataBs 'irtue of brea,in# all delusions as ell as the cause of the dharma-body


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accord ith your nature and loo, beyond limitations all your deeds ill result inthe effects of ultimate aareness and com*lete *erfect 'irtue Therefore*racticin# the siaramitas and carryin# out countless #ood deeds are

jungog& and hen buddhahood is attained the effects ill manifestthemsel'es simultaneously For this reason e must arouse dee* faith in the*rinci*le of cause-and-effect

4n the folloin# section 4 ha'e collected Huotations about zazen from


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jijuyu zanmai - part 1 - menzan

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