Jippō
Presentation
The chapter *Jippō* (十方, "The Ten Directions") is the fifty-fifth fascicle of the *Shōbōgenzō*. It was first expounded by Dōgen on the thirteenth day of the eleventh month of 1243 at Kippōji temple in Echizen province, and later copied by his disciple Ejō at Daibutsuji temple in 1245. The text unfolds a radical reflection on spatiality and identity based on the classical Buddhist concept of the ten directions (the four cardinal points, the four intermediate directions, the zenith, and the nadir). Dōgen asserts from the outset that "A single fist, that is the ten directions" and that "taking and making buddha land" constitutes the ten directions themselves. It is less a cosmology than an ontology of the act: the directions do not pre-exist their being grasped by the awakened one, and conversely, every buddha land is a taking of a stance in space. The chapter thus specifies that "if one does not grasp buddha land, the ten directions do not yet exist."
The argumentation relies on a series of quotations and striking images, primarily drawn from the Chan tradition. Dōgen repeatedly quotes Master Changsha Jingcen (長沙景岑) and his declarations: "The entire universe of the ten directions is the single eye of a śramana," "it is the everyday language of the śramana," "it is the whole body of the śramana," and "it is the self-light." He also comments on the kōan where Master Qianfeng (千峰), asked about the beginning of the single path of the buddhas, draws a line with his staff and says: "Here." For Dōgen, this "here" is equivalent to the ten directions, and the staff is the Bhagavān (the Blessed One). These formulas serve to deconstruct any opposition between the particular and the universal, the intimate and the cosmic: ordinary language (*yo no tsune* in Japanese), everyday gestures (asking for salt, offering water), and one's own body (the nostrils, the marrow) are already the total manifestation of the ten directions. There is no space outside of this immediate activity.
The chapter culminates in the idea that the ten directions are "a tailless type" and that they "intimately obstruct the ten directions." Dōgen insists on the non-duality of buddhas and lands, which "are not two extremes" and transcend all categories (pure/impure, formation/destruction, existence/non-existence). He reminds us that Śākyamuni, in the sūtras, never criticizes other buddhas but praises them mutually, according to the principle that "only buddhas among buddhas praise and glorify each other." The conclusion resonates as a call to concrete study: "one must only study the living nostrils as the ten directions." Thus, *Jippō* does not describe an objective space but expounds how every gesture, every word, and every perception embodies and fulfills the totality of the dimensions of awakening.
A single raised fist is precisely the ten directions. A single red heart is, clear and luminous, the ten directions. Having struck out the marrow from within the bones, Śākyamuni Buddha addressed the great assembly, saying, "In the buddha-lands of the ten directions, there is only the One Vehicle." The so-called ten directions are made by bringing the buddha-land here. Therefore, if the buddha-land is not brought here, the ten directions do not yet exist. Because it is a buddha-land, the buddha is taken as the master. This Sahā world is like the buddha-land of Śākyamuni Buddha.
One should study and learn, clearly recording the eight liang and half a jin by raising and taking up this Sahā world, and thereby understand that the buddha-lands of the ten directions are seven or eight feet. These ten directions enter one direction and enter one buddha; therefore, they manifest as the ten directions. The ten directions, one direction, this direction, one's own direction—because it is the present direction, it is the direction of the eye, the direction of the fist, the direction of the pillar, the direction of the lantern.
In this way, the buddhas of the ten directions of the buddha-lands have no large or small, no pure or impure. Therefore, in the ten directions, only buddha with buddha mutually praise and extol one another. Furthermore, they turn the wheel of the dharma by mutually criticizing and explaining each other's strengths, weaknesses, likes, and dislikes, and do not call it preaching. As buddhas and buddha-sons, they assist, provoke, question, and inquire. To receive and uphold the dharma of the buddhas and ancestors, one must study and learn in this way. It is not like heretics and demons who affirm, deny, slander, or insult.
Now, opening and reading the Buddhist scriptures transmitted in China and observing the beginning and end of the whole teaching, Śākyamuni Buddha never said that the other buddhas of the other directions are inferior, nor did he say that the other buddhas of the other directions are superior. Nor did he say that the other buddhas of the other directions are not buddhas. Generally, what does not appear anywhere in the teachings of his whole lifetime is the buddha-word of buddhas mutually affirming and denying.
Nor is there any buddha-word transmitted of the other buddhas of the other directions affirming or denying Śākyamuni Buddha. Therefore, Śākyamuni Buddha addressed the great assembly, saying, "Only I know this mark; the buddhas of the ten directions are also thus.
Know this: the mark of "Only I know this mark" is the drawing of a circle. The circle is: "This staff is just so long; that staff is just so short." The buddha-way of the ten directions is the saying: "Only I know this mark; Śākyamuni Buddha is also thus." "Only I realize this mark; the buddhas of the ten directions are also thus." The mark of I, the mark of knowing, this mark, all marks, the mark of the ten directions, the mark of the sahā world, the mark of Śākyamuni Buddha—this essential meaning is the buddha-sutra. All buddhas and lands are not two extremes. They are not sentient, not insentient; not delusion, not enlightenment; not good, not evil, not neutral, and so on.
They are not pure, not impure; not coming into being, not abiding; not decaying, not empty; not permanent, not impermanent; not existent, not nonexistent; not self. They are free from the four propositions, they transcend the hundred negations. They are simply the ten directions; they are simply buddha-lands. Therefore, the ten directions are simply a fellow with a head but no tail.
The Zen master Changsha Jingcen addressed the assembly, saying, "The whole universe in ten directions is the one eye of a śramaṇa." What is spoken now is the one eye of the Gautama śramaṇa. The Gautama śramaṇa eye is "I have the treasury of the true dharma eye"; to whomever it is entrusted, it is the Gautama śramaṇa eye. Every corner and tip of the whole universe in ten directions is the place of Gautama's eye. This whole universe in ten directions is the one eye within the śramaṇa eye. Beyond this, there are this many eyes. "The whole universe in ten directions" is the everyday speech of the śramaṇa house. Everyday is ordinary. In the common speech of Japan, it is called yo no tsune.
And yet, the ordinary language of the śramaṇa house is precisely this "whole universe in ten directions." It is the tip of speech, the tip of words. Because everyday speech is the whole universe in ten directions, one should clearly investigate the principle that the whole universe in ten directions is everyday speech. Because these ten directions are inexhaustible, it is the whole universe. It is used in everyday life.
It is like asking for a horse, asking for salt, asking for water, asking for a vessel. It is like offering water, offering a vessel, offering salt, offering a horse. Who knows that a man of immeasurable greatness turns his body and turns his brain within the vein of this speech? It is turning words within the vein of speech. The ocean's mouth, the mountain's tongue—the everyday of the tip of speech and the directness of words. Therefore, covering the mouth, covering the ear, is the true reality of the ten directions. The whole universe in ten directions is the śramaṇa's whole body. One hand pointing to heaven is heaven; one hand pointing to earth is earth.
Although it is thus, "In heaven and on earth, I alone am the honored one." This is the whole universe that is the śramaṇa's whole body. The crown of the head, the eyeball, the nostrils, skin, flesh, bones, and marrow—each and every one is the śramaṇa body that thoroughly penetrates the whole universe in ten directions. Without moving the whole universe in ten directions, it is like this.
Without further deliberation or measurement, one picks up the whole-universe śramaṇa body and sees the whole-universe śramaṇa body. The whole universe in ten directions is one's own light. "One's own" means the nostrils before one's parents were born. When the nostrils are mistaken to be in one's own hand, it is called the whole universe in ten directions. And yet, one's own is manifesting, and the manifesting is the kōan; it is opening the hall and seeing the Buddha. Even so, "The eyeball has been replaced by someone else with a bead." Even so, one should meet face-to-face and see each other.
Furthermore, although it is said "To call is easy, to send away is difficult," if you can call and make him turn his head, he turns his head himself. What use can be made? It is precisely that fellow's turning his head. When "the meal waits for someone to eat, the robe waits for someone to wear," it is like being unable to grasp it, yet it is a pity—I have already given you thirty blows. The whole universe in ten directions is within one's own light. A single eyelid—this is taken as one's own light. Suddenly bursting open is called being within.
Seeing exists in the eye is called the whole universe in ten directions. Although it is thus, "Sharing the same bed to sleep, one knows the quilt is pierced." The whole universe in ten directions—there is not one person who is not oneself. Therefore, each and every master, each and every fist, not one of the ten directions fails to be oneself. Because it is oneself, each self is the ten directions. The ten directions of each self intimately obstruct the ten directions. Because the life vein of each self is together in one's own hand, "Return to him his original share of fodder." Now, how could the eye of Bodhidharma and the nostrils of Gautama anew be within the womb of the pillar? It is said: Going out and coming in, the ten directions and ten aspects are entirely entrusted.
The great master Shūitsu of Gensha-in says, "The whole ten-direction world is a single bright pearl." Clearly know that the single bright pearl is the whole ten-direction world. Gods and demons make it their cave-dwelling; buddha-ancestors and their descendants make it their eye. Men and women of households make it their crown, their forehead, their fist. Beginners and late learners make it their putting on robes and eating meals. My late teacher used it as a mud pellet to strike his brothers. Yet, although this is a single move of solitary transmission, it has plucked out the eye of the ancestors. When it is plucked out, the ancestors together extend a single hand. It is nothing other than emitting light within the eye.
Master Kankei (that is his name) was once asked by a monk, "The buddhas of the ten directions all enter by the single path of nirvāṇa. I wonder, where is the entrance to this path?" (The buddhas of the ten directions all enter by the single path of nirvāṇa. I wonder, where is the entrance to this path?) Kankei drew a single line with his staff and said, "It is right here." This "right here" is the ten directions. "Buddhas" means the staff. The staff means "right here." The single path is the ten directions. Nevertheless, do not hide the staff inside old Gautama's nostrils. Do not thrust the staff against the staff's own nostrils.
Even so, do not assume that old man Kankei has managed to arrange "the buddhas of the ten directions all enter by the single path of nirvāṇa." He merely uttered the words "right here." "Right here" is not nothing; do not suppose that old man Kankei was, from the start, un-deceived by the staff. In general, one should just study the living nostrils as the ten directions.
The Shōbōgenzō, The Treasury of the True Dharma Eye, Ten Directions, Number Fifty-Five: The ten directions are the ten directions; because they are the ten directions, they are the ten directions. The ten directions are the ten directions of the ten directions; because they are the ten directions of the ten directions, they are the ten directions of the ten directions. The ten directions are the ten directions of the ten directions of the ten directions; because they are the ten directions of the ten directions of the ten directions, they are the ten directions of the ten directions of the ten directions. The ten directions are the ten directions of the ten directions of the ten directions of the ten directions; because they are the ten directions of the ten directions of the ten directions of the ten directions, they are the ten directions of the ten directions of the ten directions of the ten directions.
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Translated from classical Japanese based on the text established by the CBETA database (Chinese Buddhist Electronic Text Association). Shōbōgenzō, fascicle 55. Eihei Dōgen Zenji (1200–1253).
Original text in classical Japanese (文語). Jippō, chapter 55. Eihei Dōgen Zenji (1200–1253). Translation: DeepSeek V3.2 via Amazon Bedrock.
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