Eihei Dōgen

The fifty-first ancestor, Master Eihei Gen, visited Master Tendo Jo. One day, during the late-night sitting meditation, Jo addressed the assembly: 'For those who engage in Zen practice, body and mind are cast off.'Upon hearing this, the master suddenly experienced great awakening. He went directly to the abbot's quarters and offered incense. Jo asked: 'What is the meaning of offering incense?'The master replied: 'Body and mind have been cast off.'Jo said: 'Body and mind cast off. Cast off body and mind.'The master said: 'This is just a temporary skill—do not hastily confirm me, Reverend.'Jo said: 'I do not hastily confirm you.'The master asked: 'What is the meaning of not hastily confirming?'Jo replied: 'Cast off body and mind.'

The master bowed. Jo said: 'Cast off, cast off.'At that time, the attendant Kohei of Fukushu said: 'For a foreigner to attain such a state is truly no small matter.'Jo said: 'Here, how many have tasted the fist? Cast off with dignity, yet also like a thunderbolt.'

The master's name was Dogen. His secular surname was Minamoto. He was a ninth-generation descendant of Emperor Murakami and an eighth-generation heir of the Later Secretary Prince. He was born in the second year of Shoji. At that time, a physiognomist observed him and said: 'This child is a sacred child. He has double pupils in his eyes and will surely become a great vessel. Ancient texts say: When a woman gives birth to a sacred child, the mother's life is in danger. When this child is seven years old, the mother will certainly die.'Hearing this, the mother was neither alarmed nor fearful, but instead increased her love and reverence. Indeed, when the master was eight years old, his mother passed away. Everyone said: 'Although there was a one-year discrepancy, it ultimately matched the physiognomist's words.'

In the winter of his fourth year, he first read Li Qiao's 'Hundred Poems'on his grandmother's lap. In the autumn of his seventh year, he first presented a chapter of the 'Book of Songs'to his beloved father. At that time, all the elders and renowned Confucian scholars said: 'This child is not ordinary; he should be called a divine prodigy.'At eight years old, encountering the mourning of his mother, his grief and lamentation were especially profound. Upon seeing incense smoke rise at Takao Temple, he awakened to the impermanence of birth and death and from then on aroused the mind of enlightenment. In the spring of his ninth year, he first read Vasubandhu's 'Abhidharmakosha.'Elderly virtuous ones said: 'He is as sharp as Manjushri; he is truly a vessel of the Great Vehicle.'While still young, the master stored these words deep in his ears and devoted himself to arduous study.

At that time, the Meditation Hall of Matsudono was held by the regent and chancellor, unparalleled in the land, a model for ministers and nobles. This person took the master as his adopted son, imparting the family's secret teachings and instructing him in the nation's essential affairs.

In the spring of his thirteenth year, just as he was about to undergo the coming-of-age ceremony to become an important minister for the imperial court, the master, without anyone knowing, secretly left the manor at Kohata Mountain and sought out the foot of Mount Hiei. At that time, there was one called Ryokan Hogen, a leading figure of the mountain monastery and an accomplished master of exoteric and esoteric teachings. He was also the master's maternal uncle. The master went to his quarters and requested to leave home. Hogen was greatly astonished and asked: 'The time for your coming-of-age ceremony is near. Your father and adoptive father will surely be angry—what will you do?'At that time, the master said: 'When my grieving mother passed away, she entrusted me, saying: "You must leave home and study the Way."'

I also think thus. I do not wish to merely mingle with worldly dust. I only desire to leave home. I wish to leave home in order to repay the kindness of my grieving mother, grandmother, and aunts. The Dharma Eye shed tears of emotion and permitted entry into the chamber.

He was then made to stay and study at Senkō-an in Hannyadani, Shuryōgon-in of Yokawa. Finally, at age fourteen, on the ninth day of the fourth month of the first year of Kempō, he paid homage to Abbot Kōen Sōjō and received the tonsure. On the tenth day of the same month, at the ordination platform of Enryaku-ji,

he received the bodhisattva precepts and became a bhikṣu. From then on, he studied the Tendai śamatha-vipaśyanā and practiced the esoteric teachings of the Southern Transmission. From age eighteen, he read through the entire canon once.

Later, Mitsui's Kōin Sōjō, who was also his maternal uncle, was a master of the age without peer. Therefore, he inquired about the great matter of the school. Kōin Sōjō instructed him, saying: 'The ultimate point of our school is precisely your present doubt. It is what has been orally transmitted through successive generations from Saichō and Enchin. This doubt should not be cleared up here. I hear from afar that the great master Bodhidharma came from the Western Heavens to the Eastern Land and transmitted the Buddha's seal. His school's style is now spread throughout the land, named the Chan school. If you wish to resolve this matter, you should enter the chamber of Eisai Sōjō at Ken'nin-ji, inquire into its authentic tradition, and seek the Way afar in a different land.'

Therefore, in the autumn of his eighteenth year, on the twenty-fifth day of the eighth month of the fifth year of Kempō (the year of Fire-Ox), he joined the assembly of Reverend Myōzen at Ken'nin-ji and fully assumed the monastic form. At that time in Ken'nin-ji under that Sōjō, for all who first joined the preaching assembly, it was customary to change robes only after three years. However, for this master upon entry, he was made to change robes in September, and then in November he was bestowed the saṅghāṭī robe, being recognized as a vessel.

That Reverend Myōzen transmitted the exoteric, esoteric, and mind schools, and was uniquely the direct heir of Eisai. The record of Eisai Oshō's Ken'nin-ji states: 'The Dharma treasury is entrusted solely to Myōzen. Those who wish to seek Eisai's Dharma must visit Master Zen.'

The master entered his chamber, received the Bodhisattva precepts anew, was transmitted the robe and bowl, and additionally received the esoteric practices of the valley lineage—the ritual methods of the one hundred thirty-four honored ones, homa offerings, and so forth. He also studied the Vinaya Pitaka and learned shikan (calming and insight). Hearing the Linji school's style for the first time, he transmitted the orthodox lineages of the exoteric, esoteric, and mind schools in their entirety, becoming the sole legitimate successor of Myōzen.

After about seven years, in the spring of his twenty-fourth year, on the twenty-second day of the second month of the second year of Jōō (1223), he paid respects at the founder's pagoda of Kennin-ji and departed for Song China, taking up residence at Tiantong. This was the year Guiwei of the sixteenth year of the Jiading era of the Great Song (1223).

While in Song, among the various masters he visited, he first met with Chan Master Yan of Jingshan. Yan asked, 'When did you arrive here?'The master replied, 'Last year in the fourth month.'Yan said, 'Did you come like this following the crowd?'

The master said, 'When one comes like this without following the crowd, what then?'Yan said, 'That too is coming like this following the crowd.'The master said, 'Since it is already coming like this following the crowd, how can this be?'Yan slapped him and said, 'This talkative monk!'The master said, 'The talkative monk is not exactly nothing—how can this be?'Yan said, 'For now, sit and have some tea.'

He also visited Xiaocuiyan in Taizhou. Meeting with Chan Master Zhuo, he immediately asked, 'What is Buddha?'Zhuo said, 'The one in the hall.'The master said, 'Since it is the one in the hall, why does it pervade the sands of the Ganges?'Zhuo said, 'It pervades the sandy realm.'The master said, 'Your words have fallen.'

In this way, engaging in question-and-answer exchanges with various masters, he gave rise to great arrogance, thinking that in Japan and the Great Song, no one could match him. Just when he intended to return to Japan, there was an elder named Jin who advised him, saying, 'In the entire Great Song, the only one possessing the eye of the Way is Old Man Jing (i.e., Rujing). If you meet him, you will certainly attain realization.'Though spoken to thus, for over a year he had no opportunity to go and visit him.

In the Jingde Record of the Transmission of the Lamp, a monk asked, 'What is Buddha?'The master said, 'The one in the hall.'The monk said, 'Isn't the one in the hall just a clay shrine or a molded statue?'The master said, 'Yes.'The monk said, 'What is Buddha?'The master said, 'The one in the hall.'At that time, after the departure of the lineage master Wuji, Reverend Jing of Jingci came to preside over Tiantong. Thinking this was a karmic connection from past vows, he went to inquire and resolve doubts, first breaking the spear's tip. Thus he took him as his teacher. Wishing to study thoroughly, he presented a letter saying:

From my youth I have aroused the bodhi mind. In my native land I sought the Way from various teachers, and though I came to know somewhat the origins of cause and effect, I have not yet understood the true return of the Buddha Dharma, remaining stuck in the labels of names and forms. Later, I entered the room of Zen Master Qianguang and for the first time heard the ancestral style of Linji. Now, following Reverend Quan, I have entered Great Song and have been able to join the master's dharma assembly.

From youth I aroused the bodhi mind. In my native land I sought the Way from various teachers, and came to know somewhat the origins of cause and effect. Even so,

I have not yet clarified the true return of the Buddha, Dharma, and Sangha, vainly stagnating in the labels of names and forms. Later I entered the room of Zen Master Qianguang and for the first time heard the ancestral style of Linji. Now, following Reverend Quan, I have entered the fiery Song. Sailing across ten thousand li of ocean, entrusting this illusory body to the waves, I finally reached Great Song and have been able to join the master's dharma assembly. This is indeed the fortunate blessing of past merit. Master, in your great compassion and great pity, this humble person from a distant foreign land wishes, without regard for time or occasion, without choosing between formal or informal demeanor, to frequently come to the abbot's quarters and humbly ask about my foolish concerns. Impermanence is swift, the matter of birth and death is great. Time waits for no one, missing the sage one will surely regret. Original teacher, abbot of the hall, great master, great Zen master, in your great compassion and great pity, please pity and allow this.

At that time, Reverend Jing instructed, saying, 'Yuanzi, from now on, do not speak of wearing robes or informal garments; day and night you may come and ask. I will forgive the lack of decorum between father and son.'From then on, day and night he entered the inner quarters and personally received the true instruction.

At one time, when he was asked to serve as attendant, he declined, saying, 'I am a foreigner. To presumptuously become the attendant of a great temple in a great country might cause considerable doubt and difficulty in the community. I only wish to study day and night.'At that time the master said, 'Truly what you say is most humble. It is not without reason.'Therefore, he only engaged in question-and-answer exchanges and received guidance and instruction.

However, one day during the late-night zazen, Reverend Jing entered the hall and admonished the drowsy assembly, saying:

Engaging in Zen is the dropping off of body and mind. There is no need for burning incense, bowing in worship, reciting Buddha's name, performing repentance rituals, or studying sutras. Only by wholeheartedly sitting in meditation can one attain it.

At that moment, upon hearing this, the master suddenly experienced great awakening. This is the present karmic circumstance.

Generally, since meeting Reverend Jing, he practiced the Way day and night, never abandoning it even for a moment. Therefore, he never let his side touch the mat. Reverend Jing often instructed him, saying: 'You possess the conduct of an ancient Buddha. You will certainly propagate the ancestral Way. My obtaining you is like Shakyamuni obtaining Mahakashyapa.'

Therefore, in the first year of Baoqing (1225), corresponding to the first year of Karoku in Japan, he suddenly ascended to the position of the fifty-first patriarch. Then Reverend Jing entrusted him, saying: 'Return quickly to your native country and propagate the ancestral Way. Dwell secluded in deep mountains and nurture the sacred embryo.'

The 'Blue Cliff Record'states: Yunyan and Daowu together practiced under Yaoshan. For forty years, his side did not touch the mat. Yaoshan gave rise to the Caodong lineage. Three disciples spread the Dharma widely: Yunyan transmitted to Dongshan, Daowu transmitted to Shishuang, and Chuanzi transmitted to Jiashan. Moreover, in Great Song, he received the succession documents of the five houses. It is said he first received them from the former abbot of Guangfu Temple, the sole West Hall master.

Xitang said, 'Ancient traces worth viewing are rare treasures in the human realm. How many have you seen?'The master said, 'I have never seen any.'At that time, Xitang said, 'I have one scroll of ancient traces there. I shall show it to you, elder brother.'When it was brought and examined, it was a succession document from the line of Fayan. Xitang said, 'It was obtained from the robe and bowl of an old monk. It does not belong solely to Xitang.'

In the Shōbōgenzō, 'Succession Document,'Xitang said, 'Ancient traces worth viewing are rare treasures in the human realm. How many have you seen?'Dōgen said, 'I have seen few.'At that time, Xitang said, 'I have one scroll of ancient traces there. What kind is it? I shall show it to you, elder brother.'When the brought item was examined, it was a succession document. It was from the line of Fayan, obtained from within the robe and bowl of an old monk. It was not solely that of Elder Yīwei. Although there is a written form, there is no leisure to cite it in detail.

Furthermore, Elder Sōgetsu, having served as head monk at Tiantong, paid reverence to a succession document from the line of Yunmen.

In the Shōbōgenzō, 'Succession Document': The First Ancestor Mahākāśyapa awakened under Śākyamuni Buddha; Śākyamuni Buddha awakened under Kāśyapa. That is, he asked Sōgetsu, saying, 'Now, when enumerating the five schools'lineages, there is slight similarity and difference. What is the meaning of this?'If there is direct succession from the Western Heavens to the Eastern Land, how could there be similarity and difference? Sōgetsu said,

Even if similarity and difference are distant, one should simply learn that the buddhadharma of Yunmen Mountain is like this. On what basis is Śākyamuni respected by others? He is respected based on awakening to the Way. On what basis is Yunmen Dashi respected by others? He is respected based on awakening to the Way. Hearing these words, the master had some understanding.

In the Shōbōgenzō, 'Succession Document': When Elder Sōgetsu filled the position of head monk at Tiantong. In the Shōbōgenzō, 'Succession Document': At that time, Dōgen asked Head Monk Sōgetsu, 'Reverend, now, when tracing the five schools'lineages, there is slight similarity and difference. What is the intention of this?'Since there has been direct succession from the Western Heavens, how could there be similarity and difference? Sōgetsu said, 'Even if similarity and difference are distant,

You should learn that the Buddha of Yunmen Mountain is thus. Why is the Venerable Shakyamuni respected? He is respected because of his enlightenment. Why is the Great Master Yunmen respected? He is respected because of his enlightenment. When Dogen heard these words, he gained some understanding. Also, there was a person named Transmission-Keeper, a distant descendant of the Zen master Foyan Qingyuan of Longmen. This Transmission-Keeper also carried a succession document. In the beginning of the Jiading era, when the Japanese monk Elder Longchan was ill, Transmission-Keeper nursed him diligently. To express gratitude for his labor, he took out the succession document and had him bow before it. It is a rare thing to see. He said, 'I have you bow before it for your sake.'

After that, half a year passed. Around autumn of the guiwei year, the sixteenth year of Jiading, when the master was residing at Mount Tiantong, Elder Longchan earnestly requested Transmission-Keeper to show it to the master. This was the succession document from the line of Yangqi. Also, on the twenty-first day of the first month, jiashen year, the seventeenth year of Jiading, he bowed before the succession document of the Zen master Wuji Liaopai of Mount Tiantong.

Wuji said, 'This matter is rarely seen or known. Now, elder brother, you have come to know it. This is precisely the true return of studying the Way.'At that time, the master's joy and emotion were unsurpassed.

In the Baoqing era, while Dogen was wandering among Mount Tais and Mount Yans, he arrived at the Wannian Temple of Pingtian. The abbot at that time was the monk Yuanzi of Fuzhou. After Elder Zongjian retired from the temple, Yuanzi succeeded him and revived the assembly. In the course of human affairs, when discussing the ancestral style of the buddhas and patriarchs from of old, the conversation turned to the successors of Guishan and Yangshan. The elder said, 'Have you ever seen the succession document here?'Dogen said, 'How could I see it?'The elder immediately stood up, offered the succession document, and said, 'Even if it were an intimate person, or even a long-serving attendant monk, I would not show this. This is the dharma instruction of the buddhas and patriarchs. However, Yuanzi recently went out of the city and, while staying in the city to see the prefect, had a dream. In it, a venerable monk who seemed to be Zen master Fachang of Mount Damei offered a plum blossom branch and said, "If there is a true person who has already crossed the gunwale, do not begrudge the blossom," and gave me the plum blossom. Unconsciously, in the dream, I chanted, "Before crossing the gunwale, it is good to give ten blows." Yet, within five days, I met you, elder brother. Moreover, you have already crossed the gunwale. This succession document also resembles the silk of the plum blossom. It must be what Damei intended, as it matches the dream. Therefore, I take it out. Elder brother, if I...'In the Baoqing era, the master, while wandering among Mount Tais and Mount Yans, arrived at the Wannian Temple of Pingtian.

The abbot at that time was the monk Yuanzi of Fuzhou. In the course of human affairs, when discussing the ancestral style of the buddhas and patriarchs from of old, the conversation turned to the successors of Guishan and Yangshan. Yuanzi said,

'Have you ever seen the succession document here?'The master said, 'How could I see it?'Yuanzi himself stood up, offered the succession document, and said, 'Even if it were an intimate person, or even a long-serving attendant monk, I would not show this. This is precisely the dharma instruction of the buddhas and patriarchs. However, Yuanzi recently went out of the city and, while staying in the city to see the prefect, had a dream. In it, a venerable monk who seemed to be Zen master Fachang of Mount Damei...'

He offered a plum blossom branch and said: 'If there is a true person who has already crossed the ship's rail, do not spare the blossom.'Thus he gave me the plum blossom. Yuan Nai, unaware, chanted in a dream: 'Before crossing the ship's rail, it would be good to give thirty blows.'However, before five days had passed, I met the elder brother. Moreover, he had already come crossing the ship's rail. This succession document was also written on plum blossom silk. It must be what Da Mei taught. Because it matched the dream, I brought it out. Elder brother, do you seek to succeed me in the dharma?

Even if you seek it, it is not something to be withheld. The teacher's faith and feeling have no hesitation. Even if one says to request the succession document, merely burn incense, bow in worship, and respectfully make offerings. At that time, there was an incense attendant named Fa Ning. He said he saw the succession document for the first time. At that time, the teacher secretly reflected: 'This matter, if not truly the hidden aid of the buddhas and ancestors, would be difficult to see or hear.'

As a foolish person from a remote land, what fortune do I have to see this several times? Tears of emotion soak my sleeves. Even if sought, it is not to be withheld. Dōgen's faith and feeling have no hesitation. Although one may say to request the succession document, merely burn incense, bow in worship, and respectfully make offerings. At that time, there was an incense attendant named Fa Ning, who said he saw the succession document for the first time. Dōgen secretly reflected: 'This matter, if not truly the hidden aid of the buddhas and ancestors, would be difficult to see or hear. As a foolish person from a remote land, what fortune do I have to see this several times?'Tears of emotion moisten the sleeves.

Therefore, the teacher, in the course of traveling to the mountains, lodged at Dan Guo Temple on Da Mei Mountain (Great Plum Mountain). He received a spiritual dream where the ancestor Da Mei came and bestowed a blossoming plum branch. The teacher, truly equal to the ancient sages, because he opened the eye of the Way, bowed to several scrolls of succession documents, and received hidden responses. In this way, receiving the approval of various teachers and obtaining the verification from Tian Tong, he accomplished the great matter of his lifetime.

Receiving the dharma instructions of successive ancestors, in the third year of Baoqing of Great Song, the first year of Antei of Japan, the year Ding Hai, he returned to Japan. First, he settled at his original teacher's former temple, Kennin-ji, and practiced for a while. At that time, he was twenty-eight years old.

Having received the Dharma transmission from his master, in the third year of Baoqing of the Great Song dynasty, which corresponds to the first year of Antei in Japan, the year Dinghai, he returned to his homeland. Initially, he settled at Ken'nin-ji, the temple of his original teacher, and engaged in practice for a while. At that time, he was twenty-eight years old.

Afterwards, seeking a place of surpassing scenery, he searched for a secluded dwelling. He examined thirteen locations offered by lay patrons in distant provinces and the capital region, but none suited his intention. For a time, he resided near Gokurakuji temple in Fukakusa village, Uji district of the capital. He was then thirty-four years old. The style of his school gradually became revered, and monks gathered like clouds and water. Thus, he passed his fiftieth year.

After ten years had passed, he went down to Echizen province. Within Shihi estate, he opened up a deep mountain, cleared away brambles, thatched a humble hut, hauled timber and earth, and began expounding the ancestral way. This is the present-day Eiheiji. When he resided at Kōshōji, deities came to hear the precepts and attended every Uposatha. At Eiheiji, dragon deities came requesting the Eight Precepts of Abstinence, appearing and expressing the wish to partake in the daily dedication of merit. Accordingly, he wrote out the Eight Precepts daily for the dedication, a practice that continues unceasingly to this day.

[Dharma Discourse]

Now, it had been over seven hundred years since the Buddha Dharma spread to Japan, when this Master first propagated the true Dharma. It is said that in the 1,500th year after the Buddha's parinirvana, in the 13th year, the year of Mizuno-e Saru, of Emperor Kinmei, Buddhist images and such first crossed over from the kingdom of Silla. In the 14th year, the year of Mizunoto-tori, two scrolls of Buddhist images were brought over. From then on, the spiritual efficacy of the Buddha Dharma gradually manifested. Eleven years later, it is said, Prince Shōtoku was born holding Buddha relics. This was the third year of Emperor Yōmei. Since he lectured on sutras such as the Lotus and Śrīmālā, the teachings and texts of the nominal and phenomenal schools spread throughout the land.

At the request of the Empress Mother of the Tachibana, a disciple of National Teacher Qi'an of Tang came to the southern capital, but only his memorial inscription remains; as his disciples and successors did not continue the line, his style and regulations were not transmitted. Later, the monk Kakua, a true heir of Zen master Fuhai Yuan of Xiatang, returned to Japan, but the school's style did not flourish. Also, the style of the school of monk Eichō of Tōrin was inherited by the monk Eisai, who, as an eighth-generation descendant in the line of Huanglong, sought to establish the school's style. He composed works like the 'Promotion of Zen for the Protection of the Nation'and presented them to the throne, but being opposed from the southern capital and northern capital, it was not pure. He established the three schools of exoteric, esoteric, and mind-only teachings.

However, our Master, as a direct descendant, although thoroughly versed in the style of Linji, still visited Reverend Jìng, settled the matter of his lifetime, returned to his native land, and widely propagated the true Dharma. Truly, this was the fortune of the nation and the blessing of the people. It was precisely like when the Twenty-eighth Patriarch of India, Bodhidharma, first entered the land of Tang, becoming its first patriarch. Our Master is likewise. Although he was the fifty-first patriarch in the Great Song dynasty, he is now the founding patriarch of Japan. Therefore, the Master is revered as the first patriarch of this lineage.

Even if true masters fill the Great Song and the ancestral style spreads throughout the world, if a student does not encounter a genuine master and fully penetrate, how could one today open and illuminate the treasury of the true dharma eye of the ancestral masters? Facing this degenerate age, encountering the world's latter dharma, even in the Great Song, the Buddha-dharma has already declined and waned, and clear-eyed teachers are rare.

Therefore, even though figures like Wuji and Yanzheweng became masters of leading temples, there were still places they had not reached. Thus, thinking there were no people even in the Great Song, and intending to return to Japan, it was only Reverend Kiyo who, as the twelfth generation from Dongshan, transmitted and upheld the true lineage of the ancestral masters. Although he still kept it mysterious and did not openly show the succession,

He did not conceal anything from his teacher and, not withholding intimate instruction, transmitted the ancestral style. This is truly extraordinary and unique. The 'Kōzen Gokokuron'states: 'The teacher is the first ancestor of the Buddha-mind school in our land.'Yet, fortunately, as a member of that lineage, I humbly sought the ancestral style. It was just like meeting the Third and Fourth Ancestors in China. The ancestral style had not yet fallen to the ground. Although traces exist in the three countries, what is transmitted has not changed by a hair's breadth. How could the purpose of full penetration be anything else?

First, one must illuminate the mind. This means the teacher's initial cause for attaining the Way. Practicing Zen is the dropping away of body and mind. Truly, practicing Zen requires letting go of body and leaving behind mind. If one has not yet dropped body and mind, this is not the Way. It is said: the body is skin, flesh, bones, and marrow. When examined carefully, not a single breath is found in a single hair-tip. Now, what is called 'mind'is of two kinds. One is thinking and discrimination; this discerning consciousness is taken as mind. The other is serene and unmoving, without a single knowing or half-understanding; this mind, being clear, bright, and serene, is taken as mind. One does not realize this is still not free from the root of consciousness. The ancients called it 'the place of clarity and serenity, unshaken.'Do not abide here and think it is mind.

When examined carefully, there are three distinctions: what is called mind, what is called intellect, and what is called consciousness. What is called consciousness is the mind of present aversion-attraction, right-wrong. What is called intellect is knowing present warmth-cold, feeling pain-itch. What is called mind does not discriminate right-wrong, does not feel pain-itch; it is like a wall, like wood or stone. One can truly think it is utterly tranquil. This mind is as if without ears or eyes. Therefore, when speaking based on mind, it is like a wooden man, like an iron cliff. It has eyes but does not see; has ears but does not hear. Reaching here, nothing can be communicated by words or thought. Being like this, even though this is mind, it is the seed that knows warmth-cold and feels pain-itch. Consciousness is established from here.

Do not take this as the original mind.

In the 'Shōbōgenzō, Hotsu Bodai Shin', Great Master Daishō Kokushi said: Walls, tiles, and pebbles are the mind of ancient buddhas. In the 'Shōbōgenzō, Hotsu Bodai Shin', the First Ancestor of China said: Each mind is like wood or stone. It is said that studying the Way must transcend mind, consciousness, and thought. This should not be considered as body and mind. There is a further segment of spiritual light, eternally firm through kalpas. Examine this carefully and you will surely arrive. If you clarify this mind, there is no attainment of body and mind, and certainly no grasping of self and others. Therefore it is said: Body and mind drop away. Arriving here and examining thoroughly, even if you turn a thousand eyes to look, there is not a speck to be called skin, flesh, bones, or marrow, and nothing to distinguish as mind, consciousness, or thought. How would you know warmth and cold? How would you discern pain and itch? What would you judge as right and wrong? What would you hate or love? Therefore it is said: Seeing, there is not a single thing. When you undertake this place, it is immediately said: Body and mind have dropped away. Then he seals it saying:

Body and mind drop away, drop away body and mind. Suddenly he says: Drop away, drop away.

In the 'Jingde Chuandeng Lu': Clearly seeing there is not a single thing. Neither person nor buddha. Once you arrive at this ground, you should attain like a bottomless basket, like a bowl pierced through the heart: though it leaks and leaks, it never empties; though you fill and fill, it never becomes full. When you reach this season,

it is called the bottom falling out of the bucket. If you think there is even a hair's breadth of understanding or attainment, that is not the Way. It would merely be the play of refined spirit.

All you virtuous ones, undertake this carefully, penetrate it thoroughly, and know there is a body that does not carry skin, flesh, bones, or marrow. Though this body suddenly tries to drop away, it cannot drop away. Though it tries to discard, it cannot discard. Therefore, speaking of this place, it is said: Though all is exhausted, there is a place that cannot be emptied.

If you clarify this carefully, you will not doubt the tongues of all the old venerables and the buddhas of the three times. What is this principle? Do you wish to hear?

Luminous and clear, without inner or outer. How could there be body or mind to be cast off?