Tembōrin
Introduction
The fascicle "Tembōrin" (Turning the Dharma Wheel) centers on a seminal phrase from Buddhist scripture: "When one person awakens to truth and returns to the source, the ten directions of space entirely vanish." Dōgen begins by presenting this line, traditionally attributed to the Buddha in the *Śūraṅgama Sūtra*, alongside the distinctive interpretations offered by several Chinese Chan masters, including his own teacher, Rujing. These range from viewing the event as an ordinary occurrence—like a beggar breaking his rice bowl—to seeing it as the very essence of the Buddha's and patriarchs' enlightenment. Dōgen's core argument is that the authentic "turning of the Dharma wheel" is not merely the recitation of scriptures but is enacted through the concrete, lived practice and realization of the Buddhas and patriarchs. He asserts that a phrase, once taken up and verified through this genuine transmission and practice, becomes the very "marrow and eye" of the Buddhas and patriarchs, regardless of the historical or textual status of the scripture from which it originates.
Key to this fascicle is Dōgen's radical redefinition of what constitutes a true scripture and the turning of the Dharma wheel. He employs potent images such as "a beggar breaking his rice bowl" to demystify supreme awakening, framing it as an immediate, non-spectacular event integrated with everyday reality. Dōgen argues that the Dharma wheel turns wherever genuine practice and awakening occur—whether through grasping a fist, seizing the nostrils, or apprehending the虚空—making these actions themselves the true "turning." He elevates the quoted phrase to the status of "Buddha-word and patriarch-word," insisting that it transcends and cannot be equated with the surrounding text or doctrinal interpretations. For Dōgen, the real "turning" is the continuous, embodied practice within the monastic community: the diligent effort on the long meditation platform, the teacher-disciple dynamic, and the lifelong pursuit of the Way within the samgha.
"Tembōrin" holds critical importance within the *Shōbōgenzō* as it crystallizes Dōgen's view of orthodoxy and transmission. It moves beyond reliance on textual authority or historical validation, grounding authenticity squarely in the lived, experiential "turning" of practice-enlightenment. By declaring that even a phrase from a disputed scripture becomes the true Dharma when it is the vehicle for actualized awakening, Dōgen empowers the practitioner's direct engagement. This fascicle underscores that the Dharma is alive in its enactment, defining the very "bones, marrow, skin, and flesh" of the Buddhas and patriarchs as nothing other than this ceaseless turning through authentic practice.
Chapter Sixty-Seven: Turning the Dharma Wheel
Our late master, the Ancient Buddha Tiantong, once raised this in a hall assembly: The World-Honored One said, "When one person awakens to truth and returns to the source, the ten directions of empty space entirely vanish."
The master, picking it up, said, "Since this is spoken by the World-Honored One, it inevitably leads to all sorts of ingenious interpretations. But Tiantong is not like that. When one person awakens to truth and returns to the source, a beggar smashes his rice bowl."
The Venerable Fayan of Mount Wuzu said, "When one person awakens to truth and returns to the source, the ten directions of empty space bump into each other."
The Venerable Fatai of Foxing said, "When one person awakens to truth and returns to the source, the ten directions of empty space are just the ten directions of empty space."
The Chan Master Yuangu Keqin of Jiashan said, "When one person awakens to truth and returns to the source, it is like adding flowers to brocade."
The Great Buddha said, "When one person awakens to truth and returns to the source, the ten directions of empty space awaken to truth and return to the source."
The phrase now raised, "When one person awakens to truth and returns to the source, the ten directions of empty space entirely vanish," is from the *Śūraṅgama Sūtra*. This same phrase has been raised by several Buddhas and Patriarchs. From now on, this phrase is truly the marrow of the Buddhas and Patriarchs, the eye of the Buddhas and Patriarchs. However, it is said that the entire *Śūraṅgama Sūtra* in ten scrolls is sometimes called a spurious scripture, sometimes said not to be spurious. Both views have existed from the past to the present. There are old translations and new translations, but the point of doubt concerns the translation from the Shenlong era.
Nevertheless, the Venerable Fayan of Wuzu, the Venerable Fatai of Foxing, and our late master, the Ancient Buddha Tiantong, have all raised this phrase. Therefore, this phrase has already been turned by the Dharma wheel of the Buddhas and Patriarchs; it is the turning of the Dharma wheel of the Buddhas and Patriarchs. Because of this, this phrase has already turned the Buddhas and Patriarchs, and this phrase has already explained the Buddhas and Patriarchs.
Since it is turned by the Buddhas and Patriarchs and turns the Buddhas and Patriarchs, even if it were a spurious scripture, if the Buddhas and Patriarchs have raised it, it is a true Buddhist scripture, a patriarchal scripture, the very Dharma wheel of the Buddhas and Patriarchs. Even if it were a tile or a pebble, even if it were a yellow leaf, even if it were an udumbara flower, even if it were a golden robe, if the Buddhas and Patriarchs have picked it up, it is the Dharma wheel of the Buddha, the treasury of the true Dharma eye of the Buddha.
Know that if sentient beings transcend and achieve perfect enlightenment, they are Buddhas and Patriarchs, the teachers of Buddhas and Patriarchs, the skin, flesh, bones, and marrow of Buddhas and Patriarchs. Furthermore, do not regard the fellow practitioners of the past as sentient beings. Just as Buddhas and Patriarchs are fellow practitioners, even if the ten scrolls of text are spurious, the present phrase is a phrase of transcendence. It is a phrase of Buddhas and Patriarchs; it should not be grouped with other texts and phrases. Even if this phrase is a phrase of transcendence, the nature and characteristics of the text of the entire scripture should not be equated with the words of Buddhas and Patriarchs, nor should they be taken as the eye for study. There are many reasons why the present phrase cannot be compared with other phrases; among them, one point should be raised.
So-called "turning the Dharma wheel" is the activity of Buddhas and Patriarchs. There has never been a Buddha or Patriarch who did not turn the Dharma wheel. The manner of turning the Dharma wheel sometimes involves raising form and sound and then losing form and sound. Sometimes it involves leaping free from form and sound to turn the Dharma wheel. Sometimes it involves gouging out an eye to turn the Dharma wheel. Sometimes it involves raising a fist to turn the Dharma wheel. Sometimes it involves seizing the nostrils, sometimes seizing empty space—there, the Dharma wheel turns by itself. Seizing the present phrase is precisely seizing the morning star, seizing the nostrils, seizing the peach blossoms, seizing empty space. Seizing Buddhas and Patriarchs, seizing the Dharma wheel is precisely this. This principle is clearly the turning of the Dharma wheel.
"Turning the Dharma wheel" means to practice and study diligently, never leaving the monastic community throughout one's life; it refers to seeking benefit and discerning the Way on the long platform.
Treasury of the True Dharma Eye, Chapter Sixty-Seven
Presented to the assembly at the Peak of Etsu's Mount Yoshihō Hermitage on the twenty-seventh day of the second month in the second year of Kangen, the year of Wood and Dragon [1244].
Copied in the attendant's quarters of the same hermitage on the first day of the third month of the same year. Later collated and copied using the master's revised version.
Original text in classical Japanese (文語). Shōbōgenzō, fascicle 67. Eihei Dōgen Zenji (1200–1253).