Henzan
Presentation
The chapter "Henzan" 偏參, the fifty-seventh fascicle of the Shōbōgenzō, was written by Dōgen on the twenty-seventh day of the eleventh month of 1243, while he was residing in a hut at the foot of Mount Kippō in Echizen Province. The title, often translated as "universal investigation" or "visiting all masters," is understood here not as a physical journey but as the total penetration of the dharma in every phenomenon. Dōgen relies on famous dialogues to establish this principle. He first cites the exchange between Xuansha and Xuefeng: when asked why he does not "investigate everywhere," Xuansha replies, "Bodhidharma did not come to the East, the Second Ancestor did not go to the West," a statement that Xuefeng deeply approves. For Dōgen, this response is not a play on words about non-movement, but the expression of "the principle of the great earth without an inch of earth." Universal investigation is thus the act of "meeting the East face to face" precisely because Bodhidharma "did not come"; it is "plucking out Bodhidharma's eye."
The text develops this idea through a series of concrete examples drawn from the Chan tradition. Dōgen recounts the case of Nanquan Puyuan, who remained for nearly thirty years without leaving Chiyang Mountain, and that of the masters Yunyan and Daowu, who practiced for forty years on Mount Yao, thus showing that universal investigation can be a prolonged immersion in a single place. He also evokes the story of Juzhi, who received transmission from Tianlong through a raised finger, and that of Xuansha declaring, "I and old Śākyamuni, we practice investigation together." For Dōgen, these acts—remaining still, raising a finger, naming a fisherman (Xie Sanlang)—are each a complete form of universal investigation. He insists: it is not "taking the ordinary act of entering and leaving a monastery as universal investigation," but rather "the universal investigation of visiting with the whole eye," a penetration that leaves nothing unexplored.
Dōgen concludes by integrating the teaching of his own master, Tiantong Rujing. He cites a discourse in which Rujing speaks of the great Way "without a gate" that "leaps out from the top of the head" and the absolute emptiness that "enters through the nostrils." For Dōgen, this image of springing forth from the top of the head and entering through the nostrils is the essence of study through investigation. He asserts that universal investigation is ultimately identical to zazen: "simply sitting in zazen, body and mind stripped away." Thus, the chapter overturns the conventional notion of pilgrimage: it is not about moving geographically toward masters, but about allowing the dharma to fully manifest in the present moment, whether one is motionless on a mountain or raising a finger, realizing that "the gourd investigates universally the gourd."
The great Way of the buddhas and ancestors is thoroughgoing investigation and penetration. It is going with no thread underfoot. It is clouds arising underfoot. Although it is thus, it is flowers blooming and the world arising; I am always earnest right here. Therefore, the sweet melon is sweet through to the stem; the bitter gourd is bitter through to the root. Sweetness is sweet through to the stem. In this way, I have come here having investigated and learned. When Great Master Shūitsu of Mount Gensha was summoned by Seppō, Seppō said, "Head Toku, why do you not go on a full pilgrimage?" The master said, "Bodhidharma did not come to the eastern land; the Second Ancestor did not go to western heaven." Seppō deeply agreed. The principle of so-called full pilgrimage is the pilgrimage of somersaulting. It is the holy truth also not being constructed; of what stages can there be?
When Zen master Nanyue Huairang first went to study under the ancient buddha of Caoxi, the ancient buddha said, "What is this thing that thus comes?" His thorough investigation of this mud ball lasted a full eight years. Ultimately, he presented the one pivotal point of his thorough investigation to the ancient buddha and inquired, saying, "Huairang has understood what you originally said when I first came, 'What is this thing that thus comes?'" Thereupon, the ancient buddha of Caoxi asked, "How do you understand it?" Then Huairang said, "To speak of it as any one thing misses the mark." This is thorough investigation actualized; it is eight years actualized.
The ancient buddha of Caoxi asked, "Does it still depend on practice and verification?" Huairang said, "Practice and verification are not nonexistent, but they cannot be defiled." Immediately, Caoxi said, "I am just like this, you are just like this, and all the buddhas and ancestors of India are just like this." After this, he further engaged in thorough investigation for eight more years. Counting from beginning to end, it is fifteen years of thorough investigation. "Thus comes" is thorough investigation.
To open the hall and meet all the buddhas and ancestors within "to speak of it as any one thing misses the mark" is also "just like this" thorough investigation. Since entering the painting and seeing it, there have been sixty-five hundred thousand million koṭis of turning the body in thorough investigation. It is not taking the casual entering of one monastery and leaving another as thorough investigation. It is meeting with the whole eye that is thorough investigation. It is penetrating through to the end that is thorough investigation. To see clearly how many layers thick the skin-face is, that is thorough investigation. The essential point of thorough investigation in the Way of Xuefeng is originally not about urging departure from the mountain range, nor is it about urging travel north and journey south.
It is to assist and bring forth the thorough investigation of Xuansha's saying, "Bodhidharma did not come to the eastern lands; the Second Ancestor did not go to India." Xuansha's saying "Bodhidharma did not come to the eastern lands" is not the confused talk of "coming yet not coming"; it is the principle of "the great earth without an inch of soil." The so-called Bodhidharma is the single tip of the life vein. Even if the entire soil of the eastern lands instantly surges up to attend upon him, it is not turning the body. It is even less a somersault within the vein of words. Because he "did not come to the eastern lands," he meets face-to-face with the eastern lands.
Even if the eastern lands meet face-to-face with the buddha-face and ancestor-face, it is not "coming to the eastern lands." To grasp the buddhas and ancestors is to lose the nostrils. Generally speaking, the land is not east or west; east and west are not dependent on the land. "The Second Ancestor did not go to India" means that in thoroughly investigating India, it is "not going to India." If the Second Ancestor had gone to India, one arm would have fallen off.
For a moment, why did the Second Ancestor not go to India? It is because he leapt into the eye-pupil of the blue-eyed one that he "did not go to India." If he had not leapt into the eye of the blue-eyed one, he would certainly have gone to India. To pry out the eye of Bodhidharma is thorough investigation. Going to India and coming to the eastern lands is not thorough investigation. It is not taking reaching Tiantai and Nanyue, or going to Mount Wutai and the heavens, as thorough investigation. If the four seas and five lakes are not penetrated through, it is not thorough investigation. Coming and going among the four seas and five lakes does not make the four seas and five lakes engage in thorough investigation; it makes the path-head slippery, it makes underfoot slippery. Therefore, it causes the loss of thorough investigation.
Generally speaking, because thorough investigation is the thorough penetration that the entire ten-direction world is this one true human body, there is the thorough investigation of "Bodhidharma did not come to the eastern lands; the Second Ancestor did not go to India." Thorough investigation is the stone's largeness being great, the stone's smallness being small. It does not set the stone in motion; it makes great investigation, small investigation. To meet a hundred thousand million as a hundred thousand million heads is not yet thorough investigation. For a hundred thousand million turnings of the body to be within half a vein of words is thorough investigation.
For example, "hitting the ground is precisely hitting the ground" is thorough investigation. One time hitting the ground, one time hitting emptiness, one time hitting the coming from all directions is not thorough investigation. Juzhi's investigation under Tianlong and gaining the one finger is thorough investigation. Juzhi's simply raising one finger is thorough investigation.
Master Xuansha addressed the assembly saying, “I study together with old man Śākyamuni.” At that time, a monk came forward and asked, “I am not clear—with whom do you study together?” The master said, “Xie Sanlang on the fishing boat.” Old man Śākyamuni’s study, from head to tail upright, is naturally studying together with old man Śākyamuni. Old fellow Xuansha’s study, from head to tail upright, is naturally studying together with old fellow Xuansha; therefore, old man Śākyamuni and old fellow Xuansha study together. That old man Śākyamuni and old fellow Xuansha exhaustively investigate what constitutes sufficient study and insufficient study is the principle of universal study.
Old man Śākyamuni is an ancient buddha because he studies together with old fellow Xuansha. Old fellow Xuansha is a descendant because he studies together with old man Śākyamuni. This principle must be investigated minutely and universally. Xie Sanlang on the fishing boat. This essential point must be clarified through study. That is to say, one engages in the effort of universal study at the very time when old man Śākyamuni and old fellow Xuansha are simultaneously studying together.
There is an old fellow Xuansha who studies together by studying Xie Sanlang on the fishing boat. There is a Xie Sanlang who studies together by studying the bald-headed fellow on Mount Xuansha. Whether it is studying together or not studying together, one must make effort oneself and must not make it another’s effort. Old fellow Xuansha and old man Śākyamuni study together; they study universally. One must study universally, one must study together, the principle of Xie Sanlang and I studying with whom. If the principle of universal study has not yet manifested itself in the present, then studying oneself is unattainable; studying oneself is insufficient.
Studying another is unattainable; studying another is insufficient. Studying a person is unattainable; studying oneself is unattainable. Studying a fist is unattainable; studying an eye is unattainable. Fishing for oneself and landing oneself is unattainable; landing before fishing is unattainable. When one has already exhaustively investigated universal study, it is casting off universal study. When the sea dries up, one does not see the bottom; when a person dies, the mind does not remain.
“The sea dries up” means the entire sea dries up completely. Nevertheless, if the sea does dry up completely, one does not see the bottom. Not remaining and completely remaining are both the human mind. When a person dies, the mind does not remain. Because death is taken up, the mind does not remain. Therefore, one should know that the whole person is the mind, the whole mind is the person. One investigates and realizes one aspect of this front and back.
Our late master, the Ancient Buddha of Tiantong, once had elder monks from various places who were old friends of the Way gather and request him to give a formal hall sermon; ascending the hall he said, "The great Way has no gate; it leaps out atop the crowns of all quarters. The void is without paths; it enters within the nostrils of Qingliang. Meeting like this—it is the thief-seed of Gautama, the calamitous spawn of Linji. Yi!
Everyone topsy-turvy dances in the spring wind, startling down apricot blossoms flying wildly red." This present hall sermon was from the time our late master, the Ancient Buddha, was residing as abbot of Qingliang Monastery in Jiankang Prefecture, and elder monks from various places had come. These old friends of the Way—sometimes they were guest and host, sometimes they were neighboring monks on the seat. In the various quarters, such old friends—were they not many? It was when they had gathered and requested the hall sermon. An elder who is utterly without words is not a friend in the Way; he is not among those who request. They respectfully request one who is greatly venerable.
Generally, our late master's pilgrimage to study widely was not something the various quarters could fathom. In the Great Song dynasty for two or three hundred years, there was no Ancient Buddha like our late master. "The great Way has no gate"—it is the four or five thousand lanes of flowers and willows, the twenty or thirty thousand towers of pipes and strings. Yet, to leap out with the whole body, one does not use anything extra; it is leaping out atop the crown, it is entering within the nostrils. Both are pilgrimage in study.
One who has not yet leapt free atop the crown, who has not yet turned the body within the nostrils, is not a person of pilgrimage in study, is not a fellow of wide pilgrimage. The essential purpose of wide pilgrimage is simply to go on pilgrimage to study with Xuansha. The Fourth Patriarch, having once gone on pilgrimage to study with the Third Patriarch for nine years—that is wide pilgrimage. The Chan Master Nanquan Yuan, long ago dwelling once at Chiyang and not leaving the mountain for nearly thirty years—that is wide pilgrimage. Daowu and others like Yunyan, practicing pilgrimage in study while at Yaoshan for forty years—that is wide pilgrimage.
Long ago, the Second Patriarch went on pilgrimage to study at Song Mountain for eight years. He exhaustively pilgrimaged through skin, flesh, bones, and marrow. Wide pilgrimage is simply just wholehearted sitting, the dropping away of body and mind. This present going over there, coming here—as if without a gap between—is the whole body's wide pilgrimage, is the whole body of the great Way. Walking atop the crown of Vairocana is the samādhi of non-contention. To decisively attain this 'thus' is the practice of Vairocana. To penetrate through pilgrimage of the leap-out—this is leaping out of a gourd from a gourd; it has long been that the crown of the gourd is made the site for selecting buddhas. Life is like a thread. The gourd pilgrimages the gourd. It is only that establishing a single blade of grass is made wide pilgrimage.
The True Dharma Eye Treasury, Extensive Study, Number Fifty-Seven The great teacher Shakyamuni Buddha says, "If one meets a person who expounds the teaching of dependent origination, one should make offerings to that person with a hundred flavors of food, and also make offerings of clothing and bedding, medicine for illness, and all kinds of necessities for daily life, as if serving a tathāgata. Why is this? Because this person is skillfully expounding the teaching of the tathāgata." This being so, the teaching of dependent origination is the teaching of the tathāgata. The teaching of the tathāgata is the teaching of dependent origination.
Therefore, the teaching of dependent origination is the tathāgata; the tathāgata is the teaching of dependent origination. The teaching of dependent origination is the dharma-kāya of the tathāgata; the dharma-kāya of the tathāgata is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's prajñā; the tathāgata's prajñā is the teaching of dependent origination.
The teaching of dependent origination is the tathāgata's nirvāṇa; the tathāgata's nirvāṇa is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-dhātu; the tathāgata's dharma-dhātu is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-nature; the tathāgata's dharma-nature is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-eye; the tathāgata's dharma-eye is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-wheel; the tathāgata's dharma-wheel is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-rain; the tathāgata's dharma-rain is the teaching of dependent origination.
The teaching of dependent origination is the tathāgata's dharma-cloud; the tathāgata's dharma-cloud is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-water; the tathāgata's dharma-water is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-moon; the tathāgata's dharma-moon is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-sun; the tathāgata's dharma-sun is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-light; the tathāgata's dharma-light is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-lamp; the tathāgata's dharma-lamp is the teaching of dependent origination.
The teaching of dependent origination is the tathāgata's dharma-mirror; the tathāgata's dharma-mirror is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-seal; the tathāgata's dharma-seal is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-banner; the tathāgata's dharma-banner is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-flag; the tathāgata's dharma-flag is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-drum; the tathāgata's dharma-drum is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-conch; the tathāgata's dharma-conch is the teaching of dependent origination.
The teaching of dependent origination is the tathāgata's dharma-voice; the tathāgata's dharma-voice is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-sound; the tathāgata's dharma-sound is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-word; the tathāgata's dharma-word is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-language; the tathāgata's dharma-language is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-speech; the tathāgata's dharma-speech is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-talk; the tathāgata's dharma-talk is the teaching of dependent origination.
The teaching of dependent origination is the tathāgata's dharma-discourse; the tathāgata's dharma-discourse is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-sermon; the tathāgata's dharma-sermon is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-exposition; the tathāgata's dharma-exposition is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-explanation; the tathāgata's dharma-explanation is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-clarification; the tathāgata's dharma-clarification is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-elucidation; the tathāgata's dharma-elucidation is the teaching of dependent origination.
The teaching of dependent origination is the tathāgata's dharma-illumination; the tathāgata's dharma-illumination is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-manifestation; the tathāgata's dharma-manifestation is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-revelation; the tathāgata's dharma-revelation is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-display; the tathāgata's dharma-display is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-showing; the tathāgata's dharma-showing is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-indication; the tathāgata's dharma-indication is the teaching of dependent origination.
The teaching of dependent origination is the tathāgata's dharma-pointing; the tathāgata's dharma-pointing is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-guiding; the tathāgata's dharma-guiding is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-leading; the tathāgata's dharma-leading is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-entering; the tathāgata's dharma-entering is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-arriving; the tathāgata's dharma-arriving is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-reaching; the tathāgata's dharma-reaching is the teaching of dependent origination.
The teaching of dependent origination is the tathāgata's dharma-attaining; the tathāgata's dharma-attaining is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-realization; the tathāgata's dharma-realization is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-completion; the tathāgata's dharma-completion is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-fulfillment; the tathāgata's dharma-fulfillment is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-perfection; the tathāgata's dharma-perfection is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-wholeness; the tathāgata's dharma-wholeness is the teaching of dependent origination.
The teaching of dependent origination is the tathāgata's dharma-totality; the tathāgata's dharma-totality is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-all; the tathāgata's dharma-all is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-everything; the tathāgata's dharma-everything is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-universe; the tathāgata's dharma-universe is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-world; the tathāgata's dharma-world is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-realm; the tathāgata's dharma-realm is the teaching of dependent origination.
The teaching of dependent origination is the tathāgata's dharma-sphere; the tathāgata's dharma-sphere is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-field; the tathāgata's dharma-field is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-ground; the tathāgata's dharma-ground is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-foundation; the tathāgata's dharma-foundation is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-basis; the tathāgata's dharma-basis is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-source; the tathāgata's dharma-source is the teaching of dependent origination.
The teaching of dependent origination is the tathāgata's dharma-origin; the tathāgata's dharma-origin is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-root; the tathāgata's dharma-root is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-seed; the tathāgata's dharma-seed is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-sprout; the tathāgata's dharma-sprout is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-shoot; the tathāgata's dharma-shoot is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-branch; the tathāgata's dharma-branch is the teaching of dependent origination.
The teaching of dependent origination is the tathāgata's dharma-leaf; the tathāgata's dharma-leaf is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-flower; the tathāgata's dharma-flower is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-fruit; the tathāgata's dharma-fruit is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-seedling; the tathāgata's dharma-seedling is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-tree; the tathāgata's dharma-tree is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-forest; the tathāgata's dharma-forest is the teaching of dependent origination.
The teaching of dependent origination is the tathāgata's dharma-grove; the tathāgata's dharma-grove is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-garden; the tathāgata's dharma-garden is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-park; the tathāgata's dharma-park is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-land; the tathāgata's dharma-land is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-earth; the tathāgata's dharma-earth is the teaching of dependent origination. The teaching of dependent origination is the tathāgata's dharma-water; the *
Translated from classical Japanese based on the text established by the CBETA database (Chinese Buddhist Electronic Text Association). Shōbōgenzō, fascicle 57. Eihei Dōgen Zenji (1200–1253).
Original text in classical Japanese (文語). Henzan, chapter 57. Eihei Dōgen Zenji (1200–1253). Translation: DeepSeek V3.2 via Amazon Bedrock.
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