Kenbutsu

The Buddha Śākyamuni addressed the great assembly saying, "If you see all characteristics as non-characteristics, then you see the Tathāgata." The present seeing of all characteristics and the seeing of non-characteristics is a thoroughly penetrated realization. Therefore, it is seeing the Tathāgata. This seeing takes the already manifesting realization, which is the buddha-eye, as seeing the Buddha. The living path of the buddha-eye of seeing is this very buddha-eye of inquiry.

When one sees one's own Buddha in another direction or sees one's own Buddha outside of Buddha, though these are like numerous vines and branches, if one inquires into seeing the Buddha, affirms seeing the Buddha, casts off seeing the Buddha, enlivens seeing the Buddha, and makes use of seeing the Buddha, it is seeing the Buddha of the sun's face and seeing the Buddha of the moon's face. Such seeing of the Buddha is, in every case, the seeing of the Buddha of inexhaustible face, inexhaustible body, inexhaustible mind, and inexhaustible hands and eyes.

From the arousing of the thought of enlightenment and setting forth on the path, which is the practice carried out by the tips of the toes now, through the effort of pursuing the Way, and even the verification and thorough penetration, all are the living eye and living marrow that enter into and run within the realm of seeing the Buddha. Therefore, the realm where the self is exhausted and the direction where the other is exhausted, this head and that head, are equally the effort of seeing the Buddha.

When the Tathāgata's Way brings forth "if you see all characteristics as non-characteristics," those without the eye of inquiry think: to see all characteristics as not being characteristics is called seeing the Tathāgata. They suppose the meaning is: to see that all characteristics are not characteristics is to see the Tathāgata. Truly, the lesser capacity may indeed inquire in such a way, but the Buddha's intention, the attainment of the Way, is not like this. You should know: to grasp the seeing of all characteristics and to grasp the seeing of non-characteristics is "then you see the Tathāgata." There is a Tathāgata; there is a non-Tathāgata.

The Zen master Da Hōgen of Seiryōin said, "If you see all forms as not forms, you do not see the Tathāgata." Now, this saying of Da Hōgen is the Way of seeing the Buddha. In this, there is the Way of the Dharma Eye and the Way of seeing the Buddha; when they communicate, it is "coming head-to-head" and "mutually extending hands." The Way of the Dharma Eye should be heard with the ear; the Way of seeing the Buddha should hear sound with the eye. However, the traditional view of those who have studied this school heretofore is that all forms are the Tathāgata's form; there is not a single Tathāgata's form that is not mixed in. This form should not be called "not form" even provisionally.

To call it "not form" is to abandon one's father and flee. Because this form is precisely the Tathāgata's form, they have said that one should express it by saying, "All forms should be all forms." Truly, this is the ultimate discourse of the Great Vehicle, the realization of all quarters. One should decisively settle thus and faithfully receive and study it. Do not be like a light feather blown east and west by the wind.

One should investigate and see the Buddha, decisively realizing and believing that all forms are the Tathāgata's form, not "not form," and uphold it. One should recite it fluently. In this way, one should let one's own ears and eyes see and hear. One should let one's own body, mind, bones, and marrow be cast off. One should let one's own mountains, rivers, and the whole world be penetrated. This is studying the conduct of the Buddhas and Patriarchs. Do not think that because it is one's own doing, one cannot make one's own eye bright. One is turned by one's own turning phrase and sees the Buddhas and Patriarchs of one's own turning cast off.

This is the daily activity of the Buddhas and Patriarchs. Therefore, there is a single path of investigation. That is to say, all forms are already not "not form"; "not form" is precisely all forms. Because "not form" is all forms, "not form" is truly "not form." One should study that both the form called "not form" and the form called "all forms" are the Tathāgata's form. Within the house of study, there are two kinds of texts. That is, the text of seeing and the text of not seeing. This is what the living eye studies.

If one has not yet thoroughly studied these texts by looking with one's eyes, it is not the eye of thorough study; if it is not the eye of thorough study, it is not seeing the Buddha. In seeing the Buddha, there is seeing in the place of all forms and seeing in the place of not form. "I do not understand the Buddha-Dharma." In not seeing the Buddha, there is not seeing in the place of all forms and not seeing in the place of not form. "One who understands the Buddha-Dharma has attained." The eight or nine parts of the Way of the Dharma Eye are like this. However, this great matter of cause and conditions must be further spoken: "If you see all forms as the true form, you see the Tathāgata." Such expressions are all due to the empowering force of Śākyamuni Buddha. They are not the skin, flesh, bones, or marrow of a different face.

At that time, Śākyamuni Buddha was on Vulture Peak. On that occasion, through the Bodhisattva Medicine King, he addressed the great assembly, saying, “If one draws near to a teacher of the dharma, one will attain the way of the bodhisattva. By following and complying with this teacher in study, one will see buddhas as numerous as the sands of the Ganges.” The phrase “draw near to a teacher of the dharma” is like the Second Patriarch’s eight years of serving his teacher. Only after that did he fully receive the marrow. It is like Nanyue’s fifteen years of bendō. To receive the teacher’s marrow is called drawing near.

“The way of the bodhisattva” is “I am thus, you are thus.” It is to attain just this extensive, ramified conduct. “Attain” does not mean drawing out and manifesting what has existed since antiquity, nor does it mean newly generating what has not yet been born, nor does it mean grasping and wielding the present diffuseness. To “attain” is to cast off and drop away the very drawing near and attaining. Therefore, all attainment is immediate attainment.

“Following and complying with this teacher in study” is the ancient trace of “still being an attendant.” You should investigate this. At just such a time of authentic, right-now conduct, there is the undertaking of “will see.” That very place is “see buddhas as numerous as the sands of the Ganges.” “Buddhas as numerous as the sands of the Ganges” are each and every one vividly alive. Do not presumptuously try to flatter and curry favor with “see buddhas as numerous as the sands of the Ganges.” First, you must diligently practice “following the teacher in study.” Following the teacher in study, you attain the vision of buddha.

The Buddha Śākyamuni addressed all beings who realize bodhi, saying, "Enter deeply into zenjō and see the buddhas of the ten directions." The whole realm is deep because it is the buddha-land of the ten directions. It is not broad, not large, not small, not narrow. When it is raised, it follows the raising of others; this is called "complete inclusion." It is not seven feet, not eight feet, not ten feet. Being complete inclusion without outside, it is the single word "enter." This deep entering is zenjō; entering deeply into zenjō is seeing the buddhas of the ten directions.

Because within this deep entering no one meets that one, yet attainment is present, it is seeing the buddhas of the ten directions. Even if it is brought forth in the future, because others also do not receive it, the buddhas exist in the ten directions. Deep entering is eternally being unable to emerge; seeing the buddhas of the ten directions is only seeing the Tathāgata lying down. Zenjō is unable to enter, come, emerge, or appear.

If one does not doubt and fear the true dragon, at the very moment of seeing the buddha, one must further cast aside doubt and attachment. Because one sees the buddha from seeing the buddha, one enters deeply into zenjō from zenjō. This principle of zenjō, seeing the buddha, and deep entering was not fabricated by some idler of the past and transmitted to the person of now. Though it is not a new regulation of the present, such a statement is inevitable. All transmission of the Way and reception of the teaching is like this. Cultivating the cause and attaining the fruit is like this.

The Buddha Śākyamuni addressed the bodhisattva Samantabhadra, saying, "If there are those who accept and uphold, recite, correctly bear in mind, practice, and copy this Lotus Sutra, you should know that such persons then behold the Buddha Śākyamuni, as if hearing this sutra from the Buddha's own mouth." Generally speaking, all buddhas call the beholding of Śākyamuni Buddha and the becoming of Śākyamuni Buddha "attaining the Way and becoming a buddha." Such buddha-dignity is originally obtained from each and every one of the seven kinds of practices. The seven kinds of practitioners are "you should know that such persons," they are precisely such persons.

Because this is the place of beholding the Buddha Śākyamuni, it is intimately this "from the Tathāgata's Buddha-mouth, hearing this sutra." The Buddha Śākyamuni is Śākyamuni Buddha from the very beholding of Śākyamuni Buddha onward. Because of this, his tongue-covering spreads everywhere throughout the three thousand worlds; what mountain or sea is not a buddha-sutra? Therefore, the very person who copies it alone beholds the Buddha Śākyamuni.

The Buddha-mouth is eternally open throughout the ages; what moment is not a sutra? Therefore, only the practitioner who accepts and upholds it beholds the Buddha Śākyamuni. Even the merits of the eye, ear, nose, and so on should also be like this. And before and after, left and right, taking up and putting aside, pressing forward and hesitating, are like this. Now, encountering this sutra, who would not rejoice in beholding the Buddha Śākyamuni? It is to be born in the time of Śākyamuni Buddha. Encourage body and mind: those who accept and uphold, recite, correctly bear in mind, practice, and copy this Lotus Sutra shall then behold the Buddha Śākyamuni, as if hearing this sutra from the Buddha's own mouth; who would not aspire to this, who would not listen to this? Those who are not urgent and do not strive are beings poor in blessings and wisdom; those who practice are "you should know that such persons, then behold the Buddha Śākyamuni.

Shakyamuni Buddha addressed the assembly, saying: "If good men and good women, hearing me expound the longevity [of the Buddha's life], believe and understand with profound mind, then they see the Buddha always abiding on Mount Gṛdhrakūṭa, surrounded by great bodhisattvas and all the śrāvaka assemblies, and expounding the Dharma. Moreover, they see this sahā world, its ground of lapis lazuli, level and even." This "profound mind" is the sahā world. "Believing and understanding" means there is no place to turn away. Who would not believe and understand the truthful words of the Buddha? To encounter this sutra is the appropriate condition for believing and understanding. Because they believe and understand with profound mind that this is the Lotus Sutra, because they believe and understand with profound mind the longevity [of the Buddha's life], they vow to be born in this sahā land.

The Tathāgata's power of spiritual force, power of compassion, and power of longevity skillfully take up the mind and make it believe and understand, take up the body and make it believe and understand, take up the entire world and make it believe and understand, take up the buddhas and ancestors and make it believe and understand, take up all dharmas and make it believe and understand, take up true reality and make it believe and understand, take up skin, flesh, bones, and marrow and make it believe and understand, take up birth and death, coming and going and make them believe and understand.

These acts of believing and understanding are precisely "seeing the Buddha." Therefore, know this: one sees the Buddha because there is an eye on the mind's summit; one sees the Buddha by attaining the eye of belief and understanding. It is not merely seeing the Buddha. To say "one sees [the Buddha] always abiding on Mount Gṛdhrakūṭa" means the "always abiding" of Mount Gṛdhrakūṭa must be simultaneous with the Tathāgata's longevity.

Therefore, "seeing the Buddha always abiding on Mount Gṛdhrakūṭa" means that in the coming of the front, both the Tathāgata and Mount Gṛdhrakūṭa are always abiding, and in the coming of the rear, both the Tathāgata and Mount Gṛdhrakūṭa are always abiding. The bodhisattvas and śrāvakas must also be similarly always abiding, and the expounding of the Dharma is also always abiding. Seeing the sahā world, its ground of lapis lazuli, level and even—one must not be fixated on seeing the sahā world; the high places are high-level, the low places are low-level. This ground is the ground of lapis lazuli; do not debase the eye that sees this as level and even.

The ground that is "lapis lazuli for ground" is like this. If one regards this ground as not lapis lazuli, then Mount Gṛdhrakūṭa would not be Mount Gṛdhrakūṭa, and Shakyamuni Buddha would not be Shakyamuni Buddha. To believe and understand that "its ground [is] lapis lazuli" is precisely the mark of deep belief and understanding; this is seeing the Buddha.

Shakyamuni Buddha addressed the great assembly, saying, "With one mind wishing to see the Buddha, do not cherish your own body-life." At that time, I and the assembled monks together emerged from Vulture Peak. The "one mind" spoken of here is not the "one mind" spoken of by ordinary persons or the two vehicles. It is the one mind of seeing the Buddha. To speak of the one mind of seeing the Buddha is Vulture Peak itself, and it is the assembled monks. And now, each and every one secretly arousing the wish to see the Buddha is concentrating the mind of Vulture Peak and wishing to see the Buddha.

Therefore, the one mind is already Vulture Peak; how could the one body not emerge together with the mind? How could it not be the together-emerging of the one body-mind? Since body and mind are already thus, the long-lived one and the life-possessor are also thus. For this reason, the cherishing of self is entrusted entirely to Vulture Peak's sole cherishing of the unsurpassed Way. Therefore, the fact that I and the assembled monks together emerge from Vulture Peak is expressed as the one mind of seeing the Buddha.

Shakyamuni Buddha addressed the assembly, saying, "If one expounds this sutra, then one sees me, Prabhutaratna Tathagata, and all the manifested buddhas." To expound this sutra is to see that "I am always abiding here, yet by means of various siddhi, I cause deluded beings, though near, not to see me." In this manifest and hidden spiritual power of the Tathagata, the merit of seeing us is fully present.

The Buddha Śākyamuni addressed the great assembly, saying, "One who is able to uphold this sutra has thereby already seen me. One also sees the Buddha Prabhūtaratna and all the emanated bodies." Because upholding this sutra is difficult, the Tathāgata always urges it. If there naturally is one who upholds this sutra, that is precisely seeing the Buddha. I have discerned and understood that seeing the Buddha is upholding the sutra. One who upholds the sutra is one who sees the Buddha.

Therefore, even hearing a single verse or a single phrase and receiving and upholding it is to attain the sight of the Buddha Śākyamuni. One also sees the Buddha Prabhūtaratna, sees all the emanated buddhas, transmits the treasury of the Buddha-dharma, attains the Buddha's true eye, attains the sight of the Buddha's life, attains the Buddha's upward eye, attains the Buddha's crown protuberance eye, and attains the Buddha's nostrils.

The Buddha Cloud-Thunder-Sound-King-of-Constellations-Wisdom addressed King Fine-Adornment, saying, "Great King, you should know that a good spiritual friend is a great causal condition. That is to say, through guidance and instruction, one is enabled to see the Buddha and to arouse the mind of anuttarā-samyak-saṃbodhi." This great assembly now does not rely on any particular thing. Although we speak of "all buddhas of past, present, and future," we should not measure them by the three times of ordinary people. So-called "past" is the mind's head; "present" is the fist's head; "future" is the back of the head.

Therefore, the Buddha Cloud-Thunder-Sound-King-of-Constellations-Wisdom is the seeing the Buddha that is the present realization of the mind's head. The common expression seeing the Buddha is just like this now. Guidance and instruction are seeing the Buddha; seeing the Buddha is arousing the mind of anuttarā-samyak-saṃbodhi. Arousing the bodhi mind is the head being upright and the tail being upright of seeing the Buddha.

The Buddha Śākyamuni said, "All who cultivate merit, who are gentle and straightforward, see my body here, speaking the dharma." What is called all merit is dragging through mud and water, following waves and chasing billows. Cultivating this is what is called being gentle and straightforward, as I am thus and you are thus. This is encountering seeing the buddha in the mud and seeing the buddha arriving in the heart of the waves, participating in this "here, speaking the dharma.

Yet among those who are called Zen masters in the great land of Song in recent times, there are many who do not know the free activity of the buddha-dharma and whose seeing and hearing are extremely limited. They merely memorize a few phrases of Linji and Yunmen and consider that to be the complete path of the buddha-dharma. If the buddha-dharma were exhausted by a few phrases of Linji and Yunmen, the buddha-dharma would not have reached the present day; one could hardly honor Linji and Yunmen as venerable for the sake of the buddha-dharma. How much more so for the people of today, who do not equal Linji and Yunmen and are a crowd not worth discussing.

Because they themselves are dull and cannot clarify the meaning of the buddha-sutras, they slander the buddha-sutras recklessly and, setting them aside, do not practice and study them. They should be called a class of heretics. They are not descendants of the buddha-ancestors; how could they reach the realm of seeing buddha? They are people who have not even reached the tenets of Confucius and Laozi. Do not meet with that crowd who are called such Zen masters. You should only investigate and realize the eye that sees buddha.

Our late teacher, the Ancient Buddha of Tiantong, raised this case: "King Prasenajit asked the Venerable Pindola, 'I have heard that you, Venerable One, personally saw the Buddha come. Is this so or not?' The Venerable One, using his hand, lifted his eyebrows and showed them." Our late teacher composed a verse: "Lifting his eyebrows, he answers the question; having personally seen the Buddha, he does not deceive. To this day he makes offerings throughout the fourfold world; spring is on the plum branch, carrying snow, cold." What is called "seeing the Buddha" is not seeing one's own Buddha, nor seeing another's Buddha; it is seeing Buddha.

A single plum branch, because it is a single plum branch, blossoms clearly and brightly. Now, the essential point King Prasenajit is asking about is this: he is asking whether the Venerable One has already seen Buddha or has become Buddha. The Venerable One clearly lifted his eyebrows; this is the verification of seeing Buddha, it cannot be deceptive. To this day, he has not yet ceased. The offering appears without concealment. The personal seeing of Buddha cannot be traced.

That so-called "seeing Buddha" by the three hundred million households is this seeing Buddha. It is not seeing the thirty-two marks. Seeing the thirty-two marks—who would separate realms? Those among humans, gods, śrāvakas, and pratyekabuddhas who do not know this principle of seeing Buddha must be many. For example, although there are many who raise the whisk, raising the whisk is not the great matter, it is said. Seeing Buddha is being seen and accomplished by Buddha. Even if one thinks to conceal oneself, seeing Buddha takes the lead and causes leakage. This is the principle of seeing Buddha.

One should exert effort with bodies and minds as numerous as the sands of the Ganges and carefully investigate the face of this lifting of the eyebrows. Even if for a hundred thousand million kalpas, day and night, one constantly dwells together with Śākyamuni Buddha, if one lacks the power of lifting the eyebrows, it is not seeing Buddha. Even if from more than two thousand years ago, being at a distance of over a hundred thousand miles, if the power of lifting the eyebrows intimately accomplishes seeing, then one has seen Śākyamuni Buddha since before the Empty King.

It is seeing a single plum branch; it is seeing spring on the plum branch. Therefore, personally seeing Buddha is bowing three times; it is joining palms in greeting. It is breaking into a smile; it is a fist flying like a thunderbolt; it is sitting cross-legged on a meditation cushion.

The Venerable Pindola Bharadvaja attended the great assembly feast at King Ashoka's palace. As the king was making the incense offering, he paid his respects and asked the Venerable One, saying, "I have heard that the Venerable One personally saw the Buddha come—is this so or not?" The Venerable One, using his hand to sweep aside his eyebrows, said, "Do you understand?" The king said, "I do not understand." The Venerable One said, "When the Dragon King Anavatapta invited the Buddha for a feast, this poor monk was also among the number." The so-called essential point of King Ashoka's question is this: the statement, "The Venerable One personally saw the Buddha come—is this so or not?" is questioning whether the Venerable One is already the Venerable One. At that moment, the Venerable One promptly sweeps aside his eyebrows. This is causing "seeing the Buddha" to appear in the world; it is causing "personally seeing" to become the Buddha.

When he says, "When the Dragon King Anavatapta invited the Buddha for a feast, this poor monk was also among the number," you should know that in a feast inviting the Buddha, there are only Buddhas with Buddhas; it must be like rice, hemp, bamboo, and reeds. It is not something in which śrāvakas of the four fruits or pratyekabuddhas should partake. Even if a śrāvakas of the four fruits or a pratyekabuddha were to come, they could not be counted among the number invited to the Buddha's feast. The Venerable One himself declares, "When the Buddha was invited for a feast, this poor monk was also of that number." This is a spontaneous, self-revealing statement that has come forth.

The principle of "seeing the Buddha" is clear. "Inviting the Buddha" does not mean inviting only Śākyamuni Buddha; it means inviting the immeasurable, inexhaustible Buddhas of the three times and the ten directions. It is the intimate, formerly seen Buddha, partaking in the number of inviting all Buddhas, without concealment or avoidance. The instruction of seeing the Buddha, seeing the teacher, seeing oneself, and seeing you should be like this.

"Dragon King Anavatapta" is the Dragon King of Lake Anavatapta. Lake Anavatapta is here called the Lake Without Heat or Trouble. Chan Master Baoning Renyong's verse says: "My Buddha personally sees Pindola, / Eyebrows long, hair short, a pair of coarse brows. / King Ashoka still harbors fox-doubt, / Oṃ maṇi svāhā." Although this verse is not the complete tenfold Way, because it is a study of the orientation, it is brought up here.

Master Zhenji of Zhaozhou, when a monk asked, "I have heard that you personally met Nanquan—is this so or not?" replied, "In Zhenzhou, large radish heads are produced." The present manifestation of the Way is the verification of personally meeting Nanquan. It is not having words; it is not having no words. It is not a lowly phrase; it is not a penetrating phrase. It is not raising the eyebrows; it is not parting the eyebrows; it is personally meeting the eyebrows. Even if one is an outstanding talent walking alone, unless it is personally meeting, it cannot be like this.

This saying, "In Zhenzhou, large radish heads are produced," is the Way of Master Zhenji when he was abbot at Zhenji Temple in the Dou family garden in Zhenzhou. Later, the title Master Zhenji was conferred. Because it is like this, since he opened and investigated the buddha-eye, he has rightly transmitted the treasury of the true dharma eye of the buddhas and ancestors. When the treasury of the true dharma eye is rightly transmitted, the dignified deportment of buddha-seeing manifests, and seeing-buddha here is lofty and majestic.

The True Dharma-Eye Treasury, Seeing Buddha, Number Fifty-Six: The World-Honored One says, "If you see the dharma, you see the Buddha." And also, "If you see the Buddha, you see the dharma." This "seeing Buddha" is not like seeing with the eyes; it is seeing with the body, it is seeing with the mind. It is seeing with practice, it is seeing with enlightenment. It is seeing with the dharma, it is seeing with the Buddha. To see the Buddha is to see the dharma; to see the dharma is to see the Buddha. This seeing is not a matter of before and after; it is not a matter of near and far. It is not a matter of coming and going; it is not a matter of existence and non-existence.

Therefore, the World-Honored One says, "If you see the dharma, you see the Buddha." And also, "If you see the Buddha, you see the dharma." This is the dharma that is seen, this is the Buddha that is seen. This seeing is the dharma, this seeing is the Buddha. The dharma is seen, the Buddha is seen. This seeing is the dharma, this seeing is the Buddha.

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This seeing is the dharma, this seeing is the Buddha. This is the dharma that is seen, this is the Buddha that is seen. The dharma is seen, the Buddha is seen. This seeing is the dharma, this seeing is the Buddha. This is the dharma that is seen, this is the Buddha that is seen. The dharma is seen, the Buddha is seen. This seeing is the dharma, this seeing is the Buddha. This is the dharma that is seen, this is the Buddha that is seen. The dharma is seen, the Buddha is seen. This seeing is the dharma, this seeing is the Buddha. This is the dharma that is seen, this is the Buddha that is seen. The dharma is seen, the Buddha is seen.

This seeing is the dharma, this seeing is the Buddha. This is the dharma that is seen, this is the Buddha that is seen. The dharma is seen, the Buddha is seen. This seeing is the dharma, this seeing is the Buddha. This is the dharma that is seen, this is the Buddha that is seen. The dharma is seen, the Buddha is seen. This seeing is the dharma, this seeing is the Buddha.

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This seeing is the dharma, this seeing is the Buddha. This is the dharma that is seen, this is the Buddha that is seen. The dharma is seen, the Buddha is seen. This seeing is the dharma, this seeing is the Buddha. This is the dharma that is seen, this is the Buddha that is seen. The dharma is seen, the Buddha is seen. This seeing is the dharma, this seeing is the Buddha.

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