Senmen

The Lotus Sutra says, “Anointing the body with oil, bathing away the dust and defilement, donning new, clean robes, both inside and outside are purified.” This teaching is what the Tathāgata expounded precisely for the practitioners of the four peaceful practices on the assembly seat of the Lotus Sutra. It is not the same as teachings given in other assemblies, nor should it be equated with other sutras. Therefore, bathing body and mind, anointing with fragrant oil, and removing dust and defilement is the foremost buddha-dharma. Donning new, clean robes is a single pure dharma.

When bathing away dust and defilement and anointing the body with fragrant oil, both inside and outside should be purified. When it is said “both inside and outside are purified,” the dependent retribution and the primary retribution are purified. Yet, foolish people who have not heard the buddha-dharma and have not engaged in the buddha-way say: “Although bathing merely washes the skin of the body, inside the body there are the five viscera and six organs. If each of these is not bathed, it cannot be pure.

Therefore, one should not stubbornly bathe only the outer body.” Those who speak like this do not yet know the buddha-dharma, have not heard it, have not yet met a true teacher, and are not descendants of the buddhas and ancestors. For now, one should cast aside the words of such companions of wrong views and engage in the study of the true dharma of the buddhas and ancestors. It is said the boundaries of all dharmas are not yet decisively cut off, and the inside and outside of all things are also ungraspable. For this reason, the inside and outside of body and mind are also ungraspable.

Nevertheless, when a bodhisattva in the final body, already present seated at the site of awakening, is about to attain the way, first the kāṣāya is washed, and next body and mind are bathed. This is the dignified conduct of all buddhas throughout the three times and ten directions. A bodhisattva in the final body is not the same as other types in all matters. Their merit and wisdom, their adornment of body and mind, are all most venerable and supreme. The dharma of bathing and washing should also be like this.

Moreover, the boundaries of the body and mind of all people differ according to the occasion. It is said that at the time of a single sitting, the entire trichiliocosm is entirely cut off by sitting. At such a time it is like this, yet it is not a measurement of self and other; it is the merit of the buddha-dharma. The measure of that body and mind is also not five or six feet. It is because five or six feet are not fixed as five or six feet. Its location is also not within categories like this world or other worlds, finite world or infinite world, having boundaries or being boundless, and so on, because right here is what place, speaking of fine and speaking of coarse.

The measure of mind is also not something that thinking and discrimination can know, nor is it something that non-thinking and non-discrimination can exhaust. Because the measure of body and mind is like this, the measure of bathing is also like this. To take up this measure and practice and verify it—this is what the buddhas and ancestors protect and bear in mind. One should not take the calculating “I” as foremost; one should not take the calculating “I” as real.

Therefore, when bathing and washing like this, the measure of body and the measure of mind are exhaustively investigated and made pure. Even if it is the four elements, even if it is the five aggregates, even if it is indestructible nature, all that is bathed attains purity. This is not merely knowing that after drawing water and rinsing, the aftermath is pure. How could water be originally pure or originally impure? Even if it is originally pure or originally impure, it is not said that the place it reaches is made pure or impure.

It is only when maintaining the practice and verification of the buddhas and ancestors that the buddha-dharma of using water for washing and employing water for bathing is transmitted. Through practicing and verifying accordingly, one transcends purity, penetrates impurity, and casts off neither-purity-nor-impurity. Therefore, the dharma of bathing even when not yet defiled and bathing even when already greatly pure is maintained solely in the way of the buddhas and ancestors; it is not something known by non-Buddhists.

If it were as foolish people say, then even if one were to grind the five viscera and six organs into fine dust, making them immediately empty, and use the entire seawater to wash them, if the dust within is still not washed, how could it be pure? If empty space is not washed, how could the purity of inside and outside be accomplished? Foolish people likely do not yet know the dharma of bathing empty space. One takes up emptiness and bathes emptiness; one takes up emptiness and bathes body and mind. One who faithfully receives bathing according to the dharma should maintain the practice and verification of the buddhas and ancestors.

It is said that in the true dharma directly transmitted by the buddhas and ancestors, generation after generation, when bathing is employed, body and mind, inside and outside, the five viscera and six organs, the two retributions of dependent and primary, the inside, outside, and in-between of the dharma realm and empty space—all immediately become pure. When purifying with incense and flowers, past, present, future, causes and conditions, actions and conduct—all immediately become pure.

The Buddha says, "Threefold bathing and threefold purification, body and mind are cleansed." Therefore, the method for purifying the body and purifying the mind necessarily involves one bathing followed by one purification, and in this way, proceeding in sequence, performing threefold bathing and threefold purification, one then pays reverence to the buddhas, turns the sutras, sits in zazen, and does walking meditation. When one intends to conclude the walking meditation and further sit upright in seated meditation, one must necessarily wash the feet. Although the feet are not defiled by contact, the dharma of the buddhas and ancestors is thus.

That "threefold bathing and threefold purification" means: one bathing is one full-body bath, the entire body is bathed. After that, as usual, after putting on one's robes, one purifies with incense from a small burner burning fine incense, for the inside of the lap and the kesa sitting place, and so on. After that, one bathes again and purifies again. One does this three times in this way. This is the proper ritual.

At this time, although the six sense organs and six sense objects have not newly arrived, the merit of purity manifests present. It should not be doubted. Although the three poisons and four perverted views have not yet been eradicated, the merit of purity instantly manifesting present—this is the buddhadharma. Who could measure it with ordinary thought? What person could spy upon it with ordinary eyes? For example, when washing and purifying aloeswood, one should not wash it piece by piece. One should not wash it by wiping dust by dust. One simply washes the whole body and attains purity. In the buddhadharma, the method of washing is necessarily established. Sometimes one washes the body and washes the mind, washes the feet and washes the face, washes the eyes and washes the mouth, washes after the two deeds of major and minor, washes the hands, washes the bowl, washes the kesa, washes the head. All these are the true dharma of all buddhas and all ancestors throughout the three times.

When one wishes to make offerings to the Buddha, Dharma, and Sangha, one first, having gathered various incenses, washes one's own two hands, rinses the mouth and washes the face, dons clean robes, places pure water in a clean basin, washes and purifies these incenses, and only after that does one make offerings within the realm of the Buddha, Dharma, and Sangha. One aspires: may we wash the sandalwood incense of Mount Malaya in the eightfold merit water of Lake Anavatapta and make offerings to the Three Treasures.

Face washing has been transmitted from the western land of India and spread throughout the eastern land of China. Although it is clearly detailed in the various Vinaya texts, the transmission upheld by the Buddhas and Ancestors is the true orthodox line. It has not only been practiced by the Buddhas and Ancestors for hundreds of years, but has circulated throughout the countless kalpas of past and future. It is not merely for removing dirt and oil; it is the lifeblood of the Buddhas and Ancestors. It is said: If one does not wash one's face, both receiving bows from others and bowing to others incur fault.

The self that bows and the other that is bowed to, the ability to bow and the object of the bow, are inherently empty and tranquil, inherently free and unattached. Therefore, one must always wash one's face. The time for face washing is sometimes the fifth watch, sometimes dawn—that is the time. When my late teacher was residing at Tiantong, he took the third point of the third watch as the time. Wearing the kunsennan or a jikitotsu, and carrying a hand towel, one proceeds to the face-washing stand.

The hand towel is a piece of cloth, twelve shaku in length. Its color should not be white; white is prohibited. The Sutra of Three Thousand Dignified Observances states: When using a hand towel, there are five matters to attend to. First, one should use one end for the upper part and the other end for the lower part. Second, one should use one end to wipe the hands and the other end to wipe the face. Third, one must not use it to wipe the nose. Fourth, if it is used to wipe oil and becomes soiled, one should wash it immediately. Fifth, one must not use it to wipe the body; for bathing, each should have their own towel.

When holding the towel, one should protect and maintain it in this manner. The towel is folded in two, placed over the left elbow, and draped from there. One half of the towel is for wiping the face, the other half for wiping the hands. That one must not wipe the nose means one does not wipe the inside of the nose or nasal mucus. One must not use the towel to wipe the armpits, back, belly, buttocks, or thighs. If it becomes soiled with dirt and oil, it should be washed. If it becomes damp, it should be dried by the fire or sun.

One must not use the hand towel during bathing. In the cloud hall, the place for face washing is the rear stand. The rear stand is to the west of the illumination hall; its layout has been transmitted. In hermitages and single quarters, one sets up a stand in a convenient place. The abbot washes his face in the abbot's quarters. In the dwellings of elder venerables, a face-washing stand is placed conveniently. If the abbot is staying in the cloud hall, he should wash his face at the rear stand. Upon arriving at the face-washing stand, one drapes the middle fold of the hand towel around the back of the neck.

The two ends are drawn forward from the left and right sides, then with the left and right hands, the left and right ends of the towel are brought out from under the left and right armpits to the back, crossed behind, the left end brought around to the right side and the right end brought around to the left side, and tied together in front of the chest. When done in this way, the neck of the kunsennan is covered by the towel, and both sleeves are tied up by the towel, raised from the elbows upward. From the elbows down, the forearms and palms are exposed.

It is as if one were wearing a workman's sash. After this, if at the rear stand, one takes a wash basin, goes to the side of the kettle, draws one basin of hot water, returns, and places it atop the face-washing stand. If elsewhere, one pours water from the hot-water bucket into the wash basin.

Next, one should use the toothstick. Now, in the various mountains of Great Song China, the method of chewing the toothstick has long fallen into disuse and is not transmitted; therefore, although there is no place for chewing the toothstick, now at Eiheiji Temple on Mount Kichijō, there is a place for chewing the toothstick. That is to say, this is the present protocol. According to this, first, one should chew the toothstick. Taking the toothstick in the right hand, one should make a vow.

The Avataṃsaka Sūtra, "Pure Conduct" chapter, states: "When holding a toothstick, one should vow: May all beings, in their minds, attain the true dharma, and be naturally pure." Having recited this passage, and further, when about to chew the toothstick, one should then recite: "In the morning, chewing the toothstick, one should vow: May all beings attain tamed teeth, and devour all afflictions." Having recited this passage, one should again chew the toothstick. The length of the toothstick is either four fingers, or eight fingers, or twelve fingers, or sixteen fingers. The Mahāsāṃghika Vinaya, scroll thirty-four, states: "The toothwood should be used according to measure.

The maximum length is sixteen fingers, the minimum is four fingers." Know that it should not be made shorter than four fingers. Longer than sixteen fingers does not accord with the measure. Its thickness is that of the little finger. Although this is so, thinner than that is not an obstacle. Its shape is like that of the little finger. One end is thick, one end is thin. One chews the thick end finely. The Sutra of Three Thousand Dignified Observances states: "The chewed end should not exceed three-tenths." Chewing it well, one should scrub and wash the upper and lower surfaces of the teeth as if polishing. Repeatedly scrubbing and polishing, one should wash and rinse.

The base of the teeth and the gums above should be well scrubbed and washed. Between the teeth, one should well scrape and clean, washing thoroughly. By rinsing the mouth repeatedly, it becomes rinsed and purified. After doing so, one should scrape the tongue. The Sutra of Three Thousand Dignified Observances states: "There are five matters regarding scraping the tongue: First, one should not exceed three repetitions. Second, if blood appears on the tongue, one should stop.

Third, one should not shake the hand vigorously, soiling the saṃghāṭi robe or the feet. Fourth, when discarding the toothstick, one should not do so on a human path. Fifth, one should always do it in a screened place." What is called scraping the tongue three times means taking water into the mouth and scraping the tongue, doing this three times. It is not three scrapes. One should understand that if blood appears, one should properly stop. That one should scrape the tongue very well means, as the Sutra of Three Thousand Dignified Observances states: "Purifying the mouth means: chewing the toothstick, rinsing the mouth, scraping the tongue." Thus, the toothstick is what the buddhas and ancestors, together with the descendants of the buddhas and ancestors, have protected and maintained.

The Buddha was in the bamboo grove at Rājagṛha, together with twelve hundred and fifty monks. On the first day of the twelfth month, King Prasenajit prepared a meal offering on that day. At dawn, he personally offered a tooth-cleaning twig to the Buddha with his own hands. The Buddha accepted it, finished chewing it, and threw the remnant to the ground, where it immediately took root and grew luxuriantly upward. Its roots and trunk surged forth, reaching a height of five hundred yojanas. Its branches and leaves spread out like clouds. The circumference was likewise vast. Gradually, flowers bloomed, as large as cartwheels. Thereafter, fruit appeared, as large as a five-to jar.

The roots, trunk, branches, and leaves were entirely made of the seven treasures. Their various colors shone with surpassing beauty and wonder. Following their colors, they emitted light that obscured the sun and moon. Those who ate the fruit found it delicious, comparable to amṛta. The fragrance of the amṛta filled the four directions. Those who smelled it felt their emotions stirred.

A fragrant wind blew, causing them to rub against each other, and from the branches and leaves all issued harmonious and elegant sounds, eloquently expounding the essential points of the Dharma; those who heard them never grew weary. All the people, witnessing this transformation of the tree, felt their hearts of reverence and faith redoubled and grew ever more sincere and profound. The Buddha then preached the Dharma, responding appropriately to their dispositions, and their minds all opened in understanding. Some aspired to become buddhas, others attained the fruit [of arhatship] or were reborn in the heavens; their number was exceedingly great.

The method for making offerings to the Buddha and the assembly of monks is always to offer a tooth-cleaning twig at dawn. After that, one performs various other offerings. Although there are many instances of offering a tooth-cleaning twig to the Buddha, and many times the Buddha made use of a tooth-cleaning twig, I raise this occasion of King Prasenajit personally making the offering with his own hands, along with the circumstance of this tall tree, so that it may be known.

Furthermore, on this very day, the six heretical teachers together were defeated by the Buddha, and, astonished and terrified, they fled. Finally, the six teachers together threw themselves into a river and died. Their followers, nine hundred million people, all came to take the Buddha as their master, seeking to become his disciples. The Buddha said, "Welcome, monks," and their beards and hair fell off by themselves, the Dharma robes appeared on their bodies, and they all became śramaṇas. The Buddha preached the Dharma for them, showing them its essential points; their outflows were exhausted, their bonds were loosed, and they all attained arhatship.

Therefore, because the Tathāgata made use of a tooth-cleaning twig, humans and gods make offerings of it. It is clearly understood that chewing a tooth-cleaning twig is something all buddhas and bodhisattvas, as well as disciples of the Buddha, must invariably maintain. If one does not make use of it, that Dharma has been lost and fallen; how could one not lament this?

The Brahmajāla Bodhisattva Precepts Sutra states: "O son of the Buddha, you should always practice asceticism (dhūta) during two periods, practice zazen in winter and summer, and observe the summer retreat. You should always use a tooth stick, soap beans, the three robes, a water bottle, a bowl, a sitting mat, a monk's staff, an incense burner, a water filter, a hand towel, a small knife, a flint, tweezers, a rope-bed, sutras and precepts, and images of buddhas and bodhisattvas. And when a bodhisattva practices asceticism, or when wandering, traveling a hundred or a thousand li, these eighteen items should always accompany his person.

The ascetic practice period is from the fifteenth day of the first month to the fifteenth day of the third month, and from the fifteenth day of the eighth month to the fifteenth day of the tenth month. During these two periods, these eighteen items should always accompany his person, like the two wings of a bird." Not a single one of these eighteen items may be lacking. If one is lacking, it is as if a bird has lost one wing.

Even with one wing remaining, it will be unable to fly; it will not accord with the opportunity of the bird's path. A bodhisattva is also like this. If one does not possess these eighteen kinds of wings, one cannot practice the bodhisattva path. Among the eighteen, the tooth stick already occupies the first place; it is what should be possessed first. Those who clarify the use of this tooth stick are precisely bodhisattvas who clarify the Buddha-Dharma. Those who have not yet clarified it have not yet even dreamt of the Buddha-Dharma. Therefore, to see the tooth stick is to see the buddhas and ancestors. Someone may ask, "What is the meaning of this?" Fortunately, you encounter the old man of Eihei chewing a tooth stick. These Brahmajāla Bodhisattva Precepts have necessarily been received and maintained in the past, present, and future by all buddhas and bodhisattvas. Therefore, the tooth stick, too, has been received and maintained in the past, present, and future.

The Chanyuan Qinggui states: "The Brahma's Net Sutra of the Great Vehicle, with its ten major and forty-eight minor precepts, must be read and recited until fluent, and one must be well acquainted with what is to be upheld, what constitutes a violation, and the circumstances for setting aside or applying the rules. One should rely solely on the holy words from the golden mouth [of the Buddha], and must not arbitrarily follow the common crowd." We should know that the authentic teaching transmitted from buddha to buddha and ancestor to ancestor is precisely like this. To deviate from this is not the Buddha's Way, not the Buddha-Dharma, and not the Ancestral Way.

However, in the Great Song country now, yangzhi [dental sticks] are completely unseen. In the fourth month of the year Guiwei, the sixteenth year of the Jiading era [1223], when I first saw the various mountains and temples in the Great Song, the monastic community did not know of yangzhi, and nobles and commoners alike in both the court and the countryside were similarly ignorant.

Since all in the monastic households were unaware, if one questioned them on the method of using yangzhi, they would turn pale and lose their composure. It is pitiable how the white Dharma has been lost. Those few who do rinse their mouths use something made from a horse's tail cut to a little over an inch in length, or from an ox horn about three fen in width fashioned into a square shape, six or seven inches long, with about two inches at the end planted with hair like a horse's mane, and they use this to clean their teeth. It is unfit for use as a monastic vessel. It would be an impure vessel, not a vessel of the Buddha-Dharma.

Even for laypeople making offerings to deities, it should still be abhorred. That vessel is also used by both laypeople and monastics as an implement for dusting off their shoes, and also when combing their hair. Although there may be slight differences in size, it is essentially the same thing. Those who use that vessel are perhaps one in ten thousand. Thus, the breath of both renunciants and householders throughout the land is extremely foul. When speaking at a distance of two or three feet, the bad breath arrives.

It is unbearable to smell. Even those honored as venerable elders of the Way and hailed as teachers guiding humans and devas do not even know that methods exist for rinsing the mouth, scraping the tongue, and chewing yangzhi. Judging from this, the great Way of the buddhas and ancestors now faces decline—how profound this is, we cannot know. Now, although we do not begrudge our dew-like lives upon the blue waves of ten thousand li, crossing the mountains and rivers of a foreign land to inquire after the Way, it is lamentable how much of the white Dharma may have already perished and vanished. It is regrettable, deeply regrettable. However, in the single country of Japan, both court and countryside, followers of the Way and laity alike, have seen and heard of yangzhi; it is as if they have seen and heard the Buddha's light. Yet, the chewing of yangzhi is not done according to the rule, and the method of scraping the tongue has not been transmitted; it must be a hasty practice.

Still, compared to the Song people's ignorance of yangzhi, the fact that they know yangzhi should be used means they naturally know the method of superior people. Yangzhi is also used in the methods of ascetics. Know that these are all implements for transcending dust, articles of purity.

The Sutra of Three Thousand Dignified Observances states: "There are five matters in using yangzhi: first, when breaking it, it should be according to the proper measure; second, when splitting it, it should be according to the rule; third, when chewing the end, it must not exceed three fen; fourth, when cleaning between the teeth, one should bite it in the middle three times; fifth, the juice should be used for washing the eyes." The present practice of receiving the water used for chewing yangzhi and rinsing the mouth in the right hand and using it to wash the eyes all originates from the explanation in the Sutra of Three Thousand Dignified Observances. This is now the traditional instruction passed down in Japan from former times. The method of scraping the tongue was transmitted by the Sōjō Eisai.

After using the yangzhi, when about to discard it, one breaks it into two pieces with both hands, starting from the chewed end. At the moment of breaking it, one places the broken edge sideways on the tongue and scrapes. Then, one takes water in the right hand, puts it in the mouth, rinses, and scrapes the tongue. One rinses and scrapes the tongue repeatedly, scraping and scraping with the broken corner of the yangzhi as if intending to draw blood.

While rinsing the mouth, one should silently recite this text from the Avatamsaka Sutra: "When washing and rinsing the mouth and teeth, I vow that all beings will turn toward the pure Dharma gate and attain ultimate liberation." After rinsing the mouth repeatedly, one should wash and remove any residue from inside the lips, under the tongue, and down to the throat, using the pads of the first, second, and third fingers of the right hand, as if thoroughly licking them clean. If one has recently eaten something oily, sōketsu [soap pod] should be used. When finished using the yangzhi, one should immediately discard it in a private place.

After discarding the yangzhi, one should snap the fingers three times. In the latrine area, there should be a container for receiving discarded yangzhi; elsewhere, one discards it in a private place. The water used for rinsing the mouth should be discarded outside the wash basin.

Next, properly wash the face. Scoop water from the face basin with both hands and wash thoroughly from the forehead down to both eyebrows, both eyes, the nostrils, inside the ears, the cheeks, and the jaw. First, scoop and pour the water well, and then afterward, rub and cleanse. Do not let mucus, spit, or nasal discharge fall into the water of the face basin. When washing in this manner, do not waste the water excessively, spilling, splashing, or losing it hastily outside the basin. Wash until the grime is removed and the oily filth is gone. Wash inside the ears, because water must not remain there. Wash inside the eyes, because sand must not remain there.

Sometimes one washes even to the top of the head and the crown; this is dignified conduct. After finishing washing the face, even after discarding the water from the basin, one should snap the fingers three times. Next, using the clean end of the hand towel, wipe and dry [the face]. After that, remove the hand towel as before, fold it in two, and hang it over the left arm. In the washroom of the monks' hall, there is a public face cloth.

That is, a length of cloth is provided; there is a warming cabinet, and when all in the community wipe their faces, there is no trouble of insufficiency. With that also, one should wipe the head and face. Also, using one's own hand towel is equally part of the practice. During face washing, do not make noisy sounds by clattering the bucket and dipper. Do not handle the hot water and water roughly and wet the surrounding area.

One should reflect quietly: although born in the latter five-hundred-year age and dwelling in remote border islands, due to undiminished past good, one correctly transmits the dignified conduct of the ancient buddhas and practices and verifies without defilement; one should rejoice and be gladly grateful. When returning to the monks' hall, one's steps should be light and one's voice low. The thatched huts of elder venerables must certainly have a face-washing stand. Not washing the face is contrary to the Dharma. When washing the face, there is a practice of using face ointment. Generally, chewing the toothwood and washing the face—this is the true Dharma of the ancient buddhas.

Companions with the mind for the Way who engage in practice must practice and verify this. Or, when hot water is not available, using water is the old custom, the ancient method. When neither hot water nor water is available at all, in the early morning wipe the face well, apply fragrant herbs, powdered incense, and so forth, and afterward, one should bow to the buddha, chant sutras, offer incense, and sit in zazen. If one has not yet washed the face, all duties are entirely without propriety.

On the twenty-third day of the tenth month in the first year of En'ō [1239], at the Kannon Dōri Köshō Hōrin Temple in Yōshū, [Dōgen] addressed the assembly.

In the lands of India and China, kings and princes, ministers and officials, laypeople and monastics, men and women of court and countryside, the common people and all the myriad subjects—all wash their faces. Among the furnishings of homes and dwellings, there is a washbasin, sometimes of silver, sometimes of pewter. At heavenly shrines and divine temples, they offer face-washing every morning. At the halls of the buddhas and ancestors, they present face-washing. Laypeople and monastics, after washing their faces, adjust their robes properly and pay homage to the heavens, pay homage to the gods, pay homage to the ancestral founders, pay homage to fathers and mothers.

They pay homage to teachers, pay homage to the Three Treasures, pay homage to the myriad spirits of the three realms and the true sovereigns of the ten directions. Even now, farmers and field hands, fishermen and woodcutters, old men—none forget to wash their faces, yet they do not chew willow twigs. In the land of Japan, kings and ministers, young and old, court and countryside, noble and base among laypeople and monastics alike, do not forget the method of chewing willow twigs and rinsing the mouth, yet they do not wash their faces. This is a case of one gain, one loss. Now, let us uphold both face-washing and chewing willow twigs; this is the humble practice of supplementing what is lacking and filling what is missing, it is the radiant presence of the buddhas and ancestors.