FUKAN-ZAZENGI SHINPITSU-BON
	-- Second Half --

i[wayuru]
	What is called

ZAZEN
	sitting-zen ZA: sitting

ZEN: dhyana, zen

SOKU, sunawa[chi]
	just

DAI
	great

ANRAKU
	ease AN, yasu[maru]: ease, comfort; be rested, feel at ease, be relieved. The original pictograph shows a woman under a roof.     RAKU, tanoshi[mu]: comfort, ease, relief, joy, pleasure; enjoy, amuse oneself The original pictograph shows a drum on a wooden base.

HOMON
	Dharma-gate   HO: Dharma, law, reality     MON: gate

ZE, nari
	is

IWAYURU ZAZEN WA SUNAWACHI DAI ANRAKU NO HOMON NARI.
	What is called "sitting-zen" is the great Dharma-gate of ease.

mo[shi]
	if

TOKU, e[ru]
	get

SHI, ko[no]
	this

I
	intention, point

MOSHI KONO I O EBA
	If you get this point If you understand this intention

JINNEN [ni]
	naturally, in a spontaneous manner JI: self, of itself, natural, spontaneous       NEN: like that -- adverbial suffix

SHIDAI
	the four elements -- i.e. material existence dependent on earth, water, fire, and wind

KYOAN
	light & easy KYO, karu[i]: light, easy     AN: at ease

JINEN NI SHIDAI KYO-AN
	it naturally follows that the four elements are light and easy...

SEISHIN
	spirit, mind, soul   SEI: spirit, energy, vitality     SHIN: god, deity; mind, soul

SORI
	quick SO, sawa[yaka]: invigorating, refreshing; clear, fluent   RI, ki[ku]:  effective; sharp -- as in RITO, sharp sword

SHONEN
	straight thinking, the right idea; true awareness, true mindfulness; true consciousness, true presence SHO: right, true, straight     NEN: idea, thoughts; attention, awareness For a fuller discussion of these characters, see entry for 16 October 2007 at  http://fukan-zazengi.blogspot.com/

BUNMYO
	distinct & clear BUN: division, distinction       MYO: clear

HOMI
	the taste of Dharma HO: Dharma, the [Buddha's]  law/teaching     MI, aji: taste, flavour, aroma; experience

tasu[keru]
	be conducive to, assist; soothe

SHIN
	soul, mind

JAKUNEN
	quietness JAKU: serene, quiet.     NEN: like that, -ness.

SEIRAKU
	pure joy SEI: pure       RAKU: ease, enjoyment

NICHIYO
	daily use, everyday work, daily functions NICHI: daily, day-by-day, everyday     YO: business, work, function, use. This character appears in the phrase JI-JUYO-ZANMAI, the samadhi of accepting and using the self.

TENSHIN
	natural & true TEN: sky, air, heavens; Nature; in the natural state; in a state of grace Suffixed by NEN ("-ness") this character means spontaneity.     SHIN: truth, reality, genuineness

ZE, nari
	is -- signifies end of long sentence

SEISHIN SORI, SHONEN BUNMYO, HOMI SHIN O TASUKE, JAKUNEN SEIRAKU, NICHIYO TENSHIN NARI.
	the spirit is quick, true consciousness is distinct and clear, the taste of Dharma soothes the soul, quietness is pure joy, and daily use is natural and true. the mind is quick and keen, true consciousness is distinct and clear, the taste of Dharma soothes the soul, serenity is pure and joyful, and daily work is natural and real.

sude [ni]
	already

NO, yo[ku]
	ability, be able; well, rightly, truly, skillfully, thoroughly

HATSUMEI
	invent, originate, come up with, realize for oneself HATSU: discharge,  emit, start, reveal     MEI: brightness, clarity, clarification

i[itsu]beshi
	can say - beshi: can, should, may, might        i[u]: say

NYO, [ga]goto[ku]
	be like

RYU [no] mizu [o] u[ru]
	like a dragon that has found water   RYU: dragon       TOKU, u[ru]: get, find, obtain       SUI, mizu: water

JI, ni[taru]
	resemble, take after, be like

tora [no] yama [ni] yo[ru]
	a tiger before a mountain stronghold   tora: tiger         yo[ru]:  be before a stronghold For this character, dictionaries give "rest against." However, Gudo Nishijima told me that the original meaning is to be before a stronghold.

SAN, yama: mountain

SUDENI YOKU HATSUMEI SEBA, IITSU BESHI, RYU NO MIZU O URU GA GOTOKU, TORA NO YAMA NI YORU NI NITARI TO.
	Those who already realized this thoroughly for themselves can be said to be like a dragon that found water, or like a tiger before a mountain stronghold.

masa[ni] shi[rubeshi]
	Exactly we should know TO, masa[ni]: this one; hitting the target; exactly, truly The same character appears twice earlier in the text, in the phrases TOSHO, "this place," and JOTO, "a target receiving a hit."     CHI, shi[ru]:  know

SHONEN
	true consciousness (as in the previous sentence but one) SHO: true       NEN: idea; attention; consciousness, presence

GENZEN
	emerge, be manifest, be present before one's eyes GEN: appear, be actualized, be revealed, be realized in the present     ZEN: in front, before one's eyes This compound appeared earlier in the phrase HONRAI NO MENMOKU GENZEN SEN,  "the original face will emerge."

KONSAN
	dullness and distraction; darkness and dissipation; fear paralysis and hyperactivity KON: dullness, darkness -- dearth of energy     SAN: distraction, dissipation --  scattered energy

nan[zo] ita[ran]
	how could they arrive? nan[zo]: how? how could it?     ita[ru]: arrive

MASA NI SHIRUBESHI, SHONEN GENZEN SUREBA, KONSAN NANZO ITARAN.
	We should know exactly: when true consciousness is manifest how can dullness and distraction arrive? Remember: in the presence of true presence, how can dullness and distraction intervene?

mo[shi]
	if

yo[ri]
	from

ZA
	sitting

KI, ta[tsu]
	rise

JO-JO, sorosoro
	slowly, gradually  JO: slowly, deliberately, gently       JO:  [ditto]

mi [o] ugo[kasu]
	move the body ugokasu:  move     mi: body

ANSHO
	calmly, calmly and auspiciously, calmly and propitiously, calmly and well AN: calm, ease       SHO: good omen; happiness; auspicious

KI, ta[tsu]
	and stand, and rise JI, [character not pronounced here]: and       KI, ta[tsu]: rise, stand

[naru]be[kara]zu
	should not be FU, -zu:  not     O, be[shi]:  respond, suit, be suitable

SOTSUBO
	sudden & violent, hurried, wild SOTSU: abrupt, sudden     BO: violence

MOSHI ZA YORI TATABA, JO-JO TOSHITE MI O UGOKASHI ANSHO TOSHITE TATSUBESHI, SOTSUBO NARUBEKARAZU.
	If we rise from sitting, we should move the body slowly. Rise with calm confidence. We should not be hurried or violent.

o[ite]
	at

ISSAI-JI
	all times ICHI: one     SAI: cut  ICHI+SAI = ISSAI: all       JI: time, times

GOJI
	defend, protect, maintain, uphold GO, mamo[ru]: defend, protect, keep, observe, obey; be true to.     JI, mo[tsu]: hold, maintain

JORIKI
	power of the balanced state; power of samadhi; power of stillness JO: stillness, balanced state Chinese character representing the Sanskrit samadhi   RIKI: power, strength, energy

ISSAI NI OITE JORIKI O GOJI SHI,
	At all times guard and maintain the power of the balanced state. Uphold at all times the power of stillness.

SANKYU
	investigating, investigating thoroughly through one's own experience   SAN: partake in, experience     KYU, kiwa[meru]: get to the bottom of, investigate thoroughly, master

SHI, ko[re]
	this

CHO, ko[eru]
	go over, surpass, transcend

JOKAN
	upper gate, top of the barrier JO, ue: upper, the top of     KAN: gate, barrier

MU, na[shi]
	nothing, there is not

HON, moto
	origin, foundation, root; originally

yo[ru]be[ki]
	can rely on, dependable yoru: depend, rely       beki: can

KORE O SANKYU SHITE JOKON O KOE, MOTO NO YORU BEKI NASHI,
	Getting to the bottom of this is going over the top of the barrier: there is originally nothing to rely on. To master this is to clear the top of the barrier: there is no foundation to rely on.

SHO-HO
	experiencing & giving up SHO: experience, verification     HO: let go, abandon, throw away, give up

SHI, ko[re]
	this

JI [ni] sa[e]ra[ru]
	being restricted by the self HI, -ra[ru]: receive (makes a verb passive)     JI: self

GE, sa[eru]: obstacle, obstruct, restrict

KORE O SHOHO SHITE JI NI SAERARU.
	Experiencing and letting go of this is being caught by the self.

yue [ni]
	therefore, accordingly, so that

ima[da] todo[mara]zu
	never stop ima[da]: not yet, never       todo[mara]zu: stop, halt, remain, come to a standstill, be limited to

sunawa[chi]
	whereupon, accordingly

DO, michi
	the truth and the way; Chinese character representing the Sanskrit bodhi, which in turn stands for anuttara-samyak-sambodhi, the supreme, integral enlightenment of Gautama Buddha.   The original pictograph is of a neck on a road.

no
	of

JUJO
	total realization   JU: ten [out of ten]; total     JO, na[ru]: realization;  form a part of, constitute

ZE, nari
	is

YUE NI IMADA TOMARAZU. SUNAWACHI DO NO JUJO NARI.
	-- which is why it never stops, which is perfect realization of the way.

makoto[ni]
	truly, sincerely, genuinely The pictograph is of words juxtaposed with realization -- suggesting integrity of preaching and practice.

ZENJO
	dhyana-stillness, the balanced state of dhyana, Zen stillness, Zen balance   ZEN: dhyana, Zen, meditation

JO: stillness, balance

ICHIMON
	one gate   ICHI: one     MON: gate

SAI, motto[mo]
	most

I, ta[ru]
	is

KOSHO
	high & excellent   KO, taka[i]: high, eminent, exalted, noble       SHO, sugu[reru]: excellent; excel, surpass

MAKOTONI ZENJO NO ICHIMON, MOTOMO KOSHO TARI.
	Truly, the balanced state of dhyana is the single highest and most excellent gate. Truly, Zen stillness is the single highest and most excellent gate.

ma[zu]
	First, at first

mo[tte]
	with

JUBUN NO E
	100% understanding JU: ten       BUN: parts, tenths       NO: [joining particle]       E: understanding

KYO, ko[su]
	plan, project, essay, actions, steps; pick up, hold up a hand

JI, tsugi [ni]
	next; subsequently

TEN, ten[jiru]
	rotate, turn, move

ICHI-HAN NO SHO
	one or a half of one experience ICHI: one       HAN: a half       no: [joining particle]       SHO: experience

RAI, -ku[ru]
	coming Suffixed to a verb, this character suggests a process, and particularly a process of movement towards the subject.

ta[da]
	only

ZAI, a[ri]
	exist

ko[no]HO
	this law, this dharma, SHI, ko[no]: this       HO: law, dharma, principle, teaching

MAZU JUBUN NO E O MOTTE KOSHI, TSUGI NI ICHI-HAN NO SHO O TENJI-KURU, TADA KONOHO NI ARI.
	Initial projections with a hundred per cent understanding, and then an experience or a half rolling in, exist only within this dharma. Stepping out with a hundred per cent understanding, and then experiences rolling in, in ones or halves: [all] exist only within this dharma.

NENGE-HAGAN
	a twirling flower and face breaking into a smile NEN: twirl, twist, twiddle

GE: flower     HA: breaking     GAN: face

RAIHAI-TOKUZUI
	performing prostrations and getting the marrow RAI:  bow, prostration     HAI: worship, bow in veneration     TOKU: get     ZUI: marrow

mi[na]
	all

JO, u[keru]
	receive

TA no ONRIKI
	the benevolent influence of the other, its good energy TA: the other, the external world, it [the aforementioned power of stillness]         no: of         ON: benevolence, kindness, goodness         RIKI: power, energy, influence

and, and thereby

KAKU, e[ru]
	get

DAI-JIZAI
	state of great freedom   DAI: great   JI: of itself, spontaneous     ZAI: existence JIZAI: freedom, absence of restriction

mono nari.
	[sentence ending]

NENGE HAGAN, RAIHAI TOKUZUI, MINA TA NO ONRIKI O UKETE DAIJIZAI O ERU MONO NARI
	In all instances of a twirling flower and a face breaking into a smile, of performing prostrations and getting the marrow, the benevolent influence of the other was received and great freedom thereby attained.

GAKU-HANNYA [no] BOSATSU
	bodhisattvas learning prajna GAKU: learning           HANNYA (2nd & 3rd characters):  phonetic representation of the Sanskrit prajna; intuitive reflection, wisdom           BOSATSU (4th & 5th characters):  phonetic representation of the Sanskrit bodhisattva; enlightenment-being, one who is devoted to salvation via the Buddha's truth

izuku[nzo]
	how? how much?

ZUIJUN [se]za[ran]
	not follow suit, not acquiesce     FU, [se]za[ru]: not     ZUI: follow       JUN: follow in order, conform, obey

[-ya]
	[question sentence ending]

GAKU-HANNYA NO BOSATSU IKUNZO ZUIJUN SEZARAN YA.
	How could prajna-learning bodhisattvas fail to follow suit?

ka[tsute]mi[ru]
	surveying the past, seeing in the past ka[tsute]: the past       KAN, mi[ru]: see, view, survey, reflect

CHOBON-OSSHO
	transcending the ordinary & transcending the sacred CHO, ko[eru]: go over, surpass, transcend       BON: the ordinary, the profane, the common       OTSU:  transcend     SHO: the sacred, sages, saints

HITSU, kanara[zu]
	invariably, inevitably

ka[ru]
	borrow, rely on

JO-EN
	quiet circumstances     JO, shizuka: quiet       EN: indirect cause, connection, involvement, circumstance

KATSUTE MIRU, CHOBON-OSSHO MO KANARAZU JO-EN O KARI,
	We see in the past that those who transcended the ordinary and transcended the sacred invariably relied on quiet circumstances

-zen" is just the great Dharma-gate of ease. If you get this point it naturally follows that the four elements are light, the spirit is quick, true consciousness is clear, the taste of Dharma soothes the soul, the quietness is pure and joyful, and daily use is natural and real. Having already realized this thoroughly for yourself, you may be said to be like a dragon that found water, or like a tiger before a mountain stronghold. Know exactly: when true consciousness is manifest, how can dullness and distraction intervene? If you rise from sitting, move the body slowly and gradually. Rise with calm confidence -- not abruptly or violently. Preserve at all times the power of stillness. The process of investigating this [stillness] goes over the top of any barrier, so that there is originally nothing to depend on. To experience and let go of it is to be restricted by the self, which is why it never stops -- which is perfect realization of the way. Truly, Zen stillness is the single highest and most excellent gate. Setting out with one hundred per cent understanding, and then an experience or half of one rolling in: all it is, is this dharma. In all instances of a twirling flower and a face breaking into a smile, of performing prostrations and getting the marrow, they received the good energy of it and thereby attained great freedom. How could prajna-learning bodhisattvas fail to follow suit? We see in the past that those who transcended the ordinary and transcended the sacred invariably borrowed from...

ZADATSU-RYUBO
	dying while sitting, dying while standing   ZA: sitting     DATSU: shedding, getting rid, passing away     RYU: standing     BO: dying

yo[ku]
	thoroughly, fully, exactly, well

NIN, maka[su]
	entrust [oneself] to, leave [oneself] to

JORIKI
	the power of stillness, samadhi-energy

ZADATSU RYUBO MO YOKU JORIKI NI MAKASU KOTO O.
	and those who died while sitting or died while standing had given themselves completely over to the power of stillness.

iwa[nya]ma[ta]
	Still more, again, moreover

SHI-KAN-SHIN-ZUI
	finger, pole, needle, wooden clapper SHI: finger     KAN: pole     SHIN: needle     TSUI:  a 'tsui' -- a wooden percussion instrument

no
	[joining particle] by means of

TENKI
	changing a moment, turning a situation around, turning a pivot, releasing a trigger, triggering a happening, activating the essence   TEN: turn, revolution, change       KI: opportunity, occasion, time; machine, mechanism-- especially the most important part of a mechansim, the pivot; what causes a happening to occur, a trigger. The original pictograph is thought to represent a loom.

HOKKEN-BO-KATSU
	a whisk, a fist, a staff, a shout HOSSU: a 'hossu', or ceremonial fly whisk       KEN: fist       BO: staff       KATSU: a cry of 'katsu!',  a yell, a shout

no
	[joining particle] by means of

SHOKAI
	experience of exactly the same state [as Gautama Buddha]; exact experience of the state   SHO: experience, verification       KAI: fit, exact match

ima[da]ko[re]... [ni ara]zu
	never are    ima[da... ara]zu: not yet, never         ko[re]: is (emphatic)

SHIRYO-FUNBETSU
	thinking & discrimination SHI: thinking       RYO: measuring, fathoming       FUN: division, analysis       BETSU: distinction, discrimination

no
	[joining particle]

yo[ku]ge[suru]tokoro
	object that [thinking & discrimination] are able to understand SHO, tokoro: object of [added to a verb -- prefixed in Chinese, suffixed in Japanese]       yo[ku]: be able

GE, ge[suru]: understand

[sentence ending]

IWANYA MATA, SHI-KAN-SHIN-ZUI NO TENKI, HOK-KEN-BO-KATSU NO SHOKAI MO, IMADA KORE SHIRYO-FUNBETSU NO YOKU GESURU TOKORO NI ARAZU.
	Moreover, turning of the pivot with a finger, a pole, a needle or a wooden clapper, or exact experience of the state in a whisk, a fist, a staff or a shout, can never be understood by thinking and discrimination.

a[ni]
	How?

to[suru]
	becoming, making [A] into [B], seeing [A] as [B], [A] being [B]

JINZU-SHUSHO
	mystical power & practice and experience JIN: divine, mystical       TSU: penetration, mastery, power           SHU: training, practice         SHO: experience, verification, enlightenment

no
	[joining particle] by, through

yo[ku]shi[ru]tokoro
	an object able to be known SHO, tokoro: place, object       yo[ku]: be able         CHI, shi[ru]: know

ANI JINZU-SHUSHO NO YOKU SHIRU TOKORO TO SEN YA.
	Lit. How could it be seen as an object able to be known through mystical powers or practice and experience? How could it be known through mystical powers or practice and experience?

-be[shi]
	might, may, could

ta[ru]
	be, be seen as, be called

SHOSHIKI no hoka
	outside of sound and form SHO, koe: sound, voice, (bird)song,         SHIKI: colour, look, form       no:  of       GAI, hoka: outside

YUIGI
	dignity, dignified behaviour YUI: dignity         GI: rule, standard, manners

SHOSHIKI NO HOKA NO YUIGI TARU BESHI.
	It may be dignified behaviour beyond sound and form.

na[nzo]
	How?

ara[zaru]
	is not, is different from

CHIKEN no saki
	prior to knowing and seeing   CHI: knowing

KEN: seeing         no: of         SAKI: in front

KISOKU
	criterion KI: wheel track, rule, model, way of doing       SOKU: rule, model

mono[naran]ya
	mono: [sentence ending]       -ya:  question mark

NANZO CHIKEN NO SAKI NO KISOKU NI ARAZARU MONO NARAN YA.
	How could it not be a criterion prior to knowing and seeing?

shika[reba]sunawa[chi]
	therefore shika[reba]: that being so       sunawa[chi]: accordingly

FURON, ron[ze]zu
	not discussing FU, -zu:  not       RON, ron[jiru]: commentary; discuss, debate

JOCHI-KAGU
	superior intelligence, inferior stupidity JO, ue: upper, superior     CHI: intelligence     KA, shita: lower, inferior

GU: stupidity

era[bu koto] na [kare]
	do not choose, do not reduce to, do not single out MAKU, na[kare]: do not       era[bu]: choose, prefer, single out Pronounced KAN, the Chinese character usually indicates brevity or simplicity.

RIJIN-DONSHA
	clever persons & dull ones RI: effective, efficacious, sharp [as in sharp sword or sharp witted]     JIN, hito: person, human being       DON: dull, slow, foolish       SHA, mono: people, ones

SHIKAREBA-SUNAWACHI JOCHI KAGU O RONZE ZU, RIJIN DONSHA O ERABU KOTO NAKARE.
	Therefore, we do not discuss intelligence as superior and stupidity as inferior. Do not choose between a clever person and a dull one.

HOGE
	Abandoning HO: let go, abandon, throw away       GE: down HOGE: throw away, abandon

ROKKON
	the six sense organs -- eyes, ears, nose, tongue, skin, sense-center ROKU: six       KON: roots, sense organ

KENTEN
	see & activate KEN: see       TEN: turn, move, activate

ZENDO
	the whole truth   ZEN: all, the whole         DO: the truth, the way, bodhi

ROKKON O HOGE SHITE ZENDO O KENTEN SHI
	Abandoning the six sense organs, see and activate the whole truth.

FUSHO, sho[se]zu
	not have, not be born   FU, -zu: not         SHO: be born, spring up, arise

ICHINEN
	an idea, one idea, a single idea ICHI: one       NEN: idea, thought

ZADAN
	sit-cut, sit away, cut out by sitting ZA: sit         DAN: cut

JUPPO
	the ten directions, all directions   JU: ten         HO: directions

ICHINEN O SHOZE ZU SHITE JUPPO O ZADANSU.
	Having not a single idea, sit away the ten directions.

oyo[so]so[re]
	In general oyoso: generally, on the whole       so[re]:  then (rhetorical)

JIKAI-TAHO
	this world, other directions JI: self, our own

KAI: world       TA: other       HO: directions, quarters, worlds

BUPPO
	the Buddha-Dharma, the Buddha's law, the Buddha's teaching BUTSU: Buddha     HO: Law, Dharma

moto... na[shi]
	originally be without HON, moto: origin; originally     MU, na[shi]: not have, be without, there is not

I-HO
	another rule, another teaching   I, koto[naru]: different, unusual, foreign, another       HO, nori: law, rule, teaching

OYOSO-SORE JIKAI-TAHO BUPPO MOTO IHO NASHI,
	In general, whether in this world or in other directions, the Buddha-Dharma is originally without any other dharma, In general, whether in this world or in other directions, there is originally no law other than the Buddha-Dharma.

SAITEN-TOCHI
	western heavens, eastern lands; India & China SAI: west       TEN: heaven, sky       TO: east       CHI: land

SOMON
	the lineage of the ancestors, the lineage of the Ancestor SO: ancestor, the Patriarch (Master Bodhidharma)       MON: gate, lineage

tsui[ni] GOMON [o] hira[ku]
	at last opened into five lineages tsui[ni]: at last, ultimately hira[ku]: open The character was presumably skipped  by mistake and then inserted after. GO: five     MON: gates, lineages

TO, hito[shiku]
	equally

ji[shi]
	maintain

BUCCHIN
	the Buddha-seal, the Buddha-mind-seal BUTSU: buddha     IN: seal, mudra

KAKU, ono-ono
	each, each one

hoshiimama [ni su]
	indulge at will, be self-indulgent, be selfish

SHU
	religion, sect; the fundamental, true, real The pictograph represents an altar

FU, kaze
	wind, style, customs

SAITEN-TOCHI SOMON TSUI NI GOMON O HIRAKU, HITOSHIKU BUCCHIN O JISHI, ONO-ONO SHUFU O HOSHIIMAMA NI SU.
	In India and China, though the ancestral line ultimately opened into five lineages, they equally maintained the Buddha-seal, and each indulged freely in the fundamental custom.

ta[da]
	only, solely

MU, tsuto[me te]
	duty, task; practise

TANDEN
	one-to-one transmission TAN: one, single, simple, singular, individual       DEN: transmission

JIKISHI
	directly indicated JIKI: straightness, directness, immediacy,  frankness     SHI: point to, indicate,  finger

TADA, TANDEN-JIKISHI O TSUTOMETE
	They devoted themselves solely to that which is transmitted one-to-one and indicated directly

moppa[ra]...koto [to su].
	make one's sole task, make one's main task SEN, moppa[ra]: solely, mainly       JI, koto [to su]: matter, task, business; make it one's task

HONSHIN
	somersault HON, hirugae[ru]: turn over, flip       SHIN: body

EZU
	turning the head E: turn     ZU: head

MOPPARA HONSHIN-EZU O KOTO TO SU.
	They made the matter of performing a somersault, of turning the head, into their sole task.

[to] i[u to] iedo[mo]
	Although there are iedo[mo]: although, however, notwithstanding     I, [to] i[u to]:  reason;  [(even if we) say that...

SENSA
	thousand differences SEN: a thousand, thousands     SA: difference

BANBETSU
	ten thousand distinctions, myriad distinctions BAN: ten thousand, myriad       BETSU: distinction

ta[da]
	just

KI, yoroko[bu]
	joy, delight, pleasure; rejoice, be glad

KITEI
	the process of returning, the journey home KI, kae[ru]: return, come back       TEI, hodo: distance, amount, process

SHOSAN
	auspicious participation, happy experience SHO: auspicious, propitious, happy       SAN: participation, experience, practice

SENSA BANBETSU TO IU TO IEDOMO, TADA KITEI-SANSHO O YOROKOBU.
	Although there are a thousand differences and myriad distinctions, we should just rejoice in the happy experience of coming home.

nan[zo]
	how?

BOKYAKU
	forget, forget all about BO, wasu[reru]: forget       KYAKU, kae[tte]: (emphatic) all the more

JIKE no ZASHO
	our own sitting platform JI: self       KE: home, family, residence       no: [joining particle] of       ZA: sitting       SHO: floor, bed

mida[ri ni]
	at random

KYO, sa[ru]
	go

RAI, ku[ru]
	come

TAKOKU no JINKYO
	the dusty borders of foreign lands TA: other, foreign         KOKU: country, nation       no: of         JIN: dust           KYO: border

NANZO JIKE NO ZASHO O BOKYAKU SHITE, MIDARI NI TAKOKU NO JINKYO NI KYORAI SEN.
	Why should we neglect our own sitting platform to come and go without purpose through the dusty borders of foreign lands?

quiet circumstances; and those who died while sitting or died while standing had completely given themselves over to the energy of stillness. Moreover, turning the pivot with a finger, a pole, a needle or a wooden clapper, or exact experience of the state in a whisk, a fist, a staff or a shout, can never be understood by thinking and discrimination. How could it be known through mystical powers or practice and experience? It may be dignified behaviour beyond sound and form. How could it be anything but a criterion prior to knowing and seeing? Therefore, we do not discuss intelligence as superior and stupidity as inferior. There is nothing to choose between a clever person and a dull one. Abandoning the six sense organs, we see and activate the whole truth. Having not a single idea, we sit away the ten directions. In general, whether in this world or in other directions, there is originally no law other than the Buddha-Dharma. In India and in China though the ancestral line ultimately opened into five lineages, they equally maintained the Buddha-seal and each indulged freely in the fundamental custom. They devoted themselves solely to that which is transmitted one-to-one and indicated directly; they made the matter of performing a somersault, of turning the head, into their sole task. Although there are a thousand differences and myriad distinctions, we should just rejoice in the happy experience of coming home. Why should we neglect our own sitting platform to go...

mo[shi]
	if

ayama[reba]
	mistake, misplace

IPPO
	one step ICHI: one       HO: step

TOMEN
	this surface, the present moment, what faces us here and now, the here and now TO: hitting the target; the present one, the actual one, this       MEN:  face, surface

saka[su]
	stumble through in error SA: stumble         KA: go past, err, exceed, pass by

MOSHI IPPO O AYAMAREBA, TOMEN NI SAKA SU.
	If we misplace one step we pass over the moment of the present.

sude[ni]
	already

e[tari]
	get, obtain

NINSHIN no O-E
	the adaptive intelligence of a human body   NIN: human being, person       SHIN: body         no: of         O: respond, adapt         E: understanding, intelligence

MAKU, na[kare]
	do not

muna[shiku]
	emptily, in vain

DO, wata[ru]
	traverse

KO-IN
	light & shade, precious time KO: light     IN: yin, the feminine principle; shade, darkness

SUDENI NINSHIN NO O-E O ETARI, MUNASHIKU KO-IN O WATARU KOTO NAKARE.
	Having already received an intelligent human body, do not pass time in vain.

kanara[zu]
	invariably, unfailingly

omo[e]
	be mindful, bear in mind, remember

BUTSUDO no TOGYO
	the actual conduct of the Buddha's way, the Buddha's actual practice of the truth BUTSU:  buddha, the Buddha       DO: truth, way, tao     no: of       TO: this one, the actual; hitting of the target       GYO: conduct, carrying on, going along The original pictograph is said to represent walking along (the element on the left) and stopping (the element on the right).

dare[ka]
	who?

mida[ri ni]
	at random, in vain

tano[shiman]
	enjoy

SEKKA
	stone & spark, sparks from flintstone SEKI: stone     KA: fire, sparks

KANARAZU BUTSUDO NO TOGYO O OMOE, DAREKA MIDARI NI SEKKA O TANOSHIMAN.
	Being ever mindful of the actual conduct of the Buddha's truth, who could wish idly to enjoy sparks from flint?

shikanominarazu
	what is more

GYOSHITSU
	physical substance, the body GYO: form, figure, physique     SHITSU: substance, matter

SORO [no] goto[ku]
	like dew on grass NYO, goto[ku]: like       SO: grass         RO: dew

UNMEI
	fate, passing of life UN, hako[bu]: destiny; carry, transport, progress       MEI, inochi: life

DENKO [ni] ni[tari]
	like lightning ni[taru]: be like, resemble       DEN: eletricity         KO: light

SHIKANOMINARAZU, GYOSHITSU WA SORO NO GOTOKU, UNMEI WA DENKO NI NITARI.
	What is more, the body is like a dew-drop on a blade of grass. Life passes like a flash of lightning.

SHUKKOTSU
	suddenly SHUKU: quick, prompt     KOTSU: immediately, suddenly

sunawa[chi]
	just

muna[shi]
	empty

SHUYU
	instant, moment SHU     YU As a compound, SHUYU means moment, instant

sunawa[chi]
	just

shis[su]
	cease to exist, vanish

SHUKOTSU TOSHITE SUNAWACHI MUNASHI, SHUYU NI SUNAWACHI SHITSU
	Suddenly it is gone. In an instant it is lost.

KI, koinega[waku wa]
	request, beseech, beg, pray, hope

so[re]
	(rhetorical)

SANGAKU
	learning in practice, learning through experience SAN: visit, participate in, partake of, experience, practice       GAKU: learning, study The pictograph is said to be of a child under a school-house roof

KORU
	eminent stream, noble friends KO, taka[i]: high, noble, eminent       RYU naga[re]:  flow, stream,school

hisashi[ku]
	a long time, for a long time

nara[u]
	learn, study

MOZO
	imitation, fake, replica;  imitation elephant   MO, mo[suru]: copy, imitate       ZO: elephant; image, statue This character for elephant juxtaposed with the radical for a person, also pronounced, ZO, means image, statue, figure.  Master Dogen's intention is presumably to caution us to beware any kind of fakery -- not only imitation elephants. But the character literally means elephant.

aya[shimu koto] na[kare]
	do not doubt, do not be astonished by na[kare]: do not       ayashi[mu]: doubt, question, be suspicioius of; be surprised at

SHINRYU
	the true dragon, the real dragon SHIN: true, genuine, real     RYU: dragon

KOINEGAWAKU WA SORE SANGAKU NO KORU, HISASHIKU MOZO NI NARAUTE, SHINRYU O AYASHIMU KOTO NAKARE.
	Noble friends in learning through experience: I implore you not, after a long time learning statues, to doubt the true dragon. Noble friends in learning through experience: I implore you not, after a long time studying under a fake elephant, to doubt the true dragon.

haya[ku]
	early, quickly, swiftly

muka[i]
	direct oneself, tend toward, go

JIKISHI-TANTEKI no SHODO

the right path that is directly pointed out and straightforward the directly-indicated and frank path of uprightness JIKI: straight, direct, immediate       SHI: finger, indicate, point       TAN, hashitana[i]: origin, end, point; uncouth, rude       TEKI:  mark, target, object; the point As a compound, TANTEKI means direct, blunt, frank, straightforward, getting straight to the point     no: (joining particle)       SHO: right, authentic, true       DO, michi: path, way, tao

sumiya[ka ni]
	swiftly, quickly

na[re]
	become

ZETSUGAKU-MUI no SHINJIN

a true person who is beyond study and free of the intention to achieve a true person who is through with study and free of  trying a true person who is beyond study and spontaneous ZETSU:  end, die out         GAKU: study, learning       MU: without, free of       I: intention to do something, intention to achieve, pretense, artificial effort, trying, doing, becoming; end-gaining The original pictograph is said to show fingernails and an elephant -- suggesting the elephant being tamed by human intervention. The implied meaning, therefore, is human intervention, human doing, human effort. As a compound in modern Japanese, MUI means idle, inactive, do-nothing. It features as a concept "wu-wei" in Chinese martial arts and Taoist philosophy. And it was chosen to represent the Sanskrit asamskrta, which means unadorned, unpolished -- in the natural state, without anything artificial (such as grim determination) added on.     no: (joining particle)         SHIN: true, genuine, real       JIN: person

HAYAKU JIKISHI-TANTEKI NO SHODO NI MUKAI, SUMIYAKA NI ZETSUGAKU-MUI NO SHINJIN TO NARE.
	Turn quickly onto the path of uprightness which is directly indicated and to the point. Swiftly become a true person who is through with study and free of artificial effort.

masa[ni]
	Truly, exactly

shitaga[i]
	follow, obey

HYAKUJO
	Hyakujo; Master Hyakujo Ekai (749 - 814), a successor of Master Baso Do-itsu. He was credited with writing down the basic rules of Zen practice -- the so-called Hyakujo Shingi. HYAKU: one hundred     JO: 10 feet

no
	of

KIJO
	standards, norms, regulations, rules, criteria   KI: standard, measure     JO, nawa: rope

amane[ku]...tsu[zeyo]
	familiarize yourself thoroughly with HEN, amane[ku]: widely, pervasively This is the HEN of HENRO, or O-HENRO-SAN, the wayfarer or pilgrim.     TSU, tsu[jiru]: penetrate, become familiar with, become versed in

SHORIN no SHOSOKU
	the situation at Shaolin; the situation of Master Bodhidharma's practice SHO: small       RIN:  forest       no: (joining particle)       SHO, ke[su]: extinguish, blow out       SOKU, i[ki]: breath, respiration As a compound in modern Japanese, SHOSOKU means news, circumstances, situation

MASANI HYAKUJO NO KIJO NI SHITAGAI, AMANEKU SHORIN NO SHOSOKU O TSUZE YO.
	Follow exactly the criteria of Hyakujo, and familiarize yourself pervasively with the situation at Shaolin.

ro[suru koto] na[kare]
	do not toil MAKU, na[kare]: do not     RO, ro[suru]: labour, toil, exert oneself, strive

mimi [o] hara[u no] kaze
	wind that sweeps away the ears; animated talk hara[u]: sweep away       mimi: ears     no: (joining particle)       kaze: wind

sara[ni]
	again, still more, still less

odo[kan]
	be surprised

shita [o] utsu [no] hibi[ki]
	sounds that strike the tongue; a tongue's reverberations utsu: strike       shita: tongue       no: (joining particle)       hibiki: sound, reverberation

ya
	(question mark)

MIMI O HARAU NO KAZE NI ROSURU KOTO NAKARE, SARANI ZETSU O UTSU NO HIBIKI NI ODOROKAN YA.
	We need not struggle in winds that sweep the ears. How much less need we be startled by reverberations of the tongue?

ta[da]
	just

yo[ku]
	well, thoroughly, skillfully; be able

masa[ni]
	truly

hira[i te]
	open

mizu[kara no] HOZO
	the jewel-treasury of the self; one's own jewel treasury; the treasure-house of the self JI, mizu[kara]: oneself, one's own       HO: jewel, treasure       ZO: storehouse, treasury

JUYO
	accepting & using; receiving & using JU: accept, receive     YO: use This compound appears in the phrase JI-JUYO-ZANMAI, the samadhi of accepting and using the self -- which Master Dogen regarded as the standard for the transmission of the subtle method of the buddhas.

NYO-I [nara]shi[men]
	cause it to become as one likes; cause it to accord with one's will [nara]shi[men]: cause to become, cause to be       NYO: like, in accord with         I: will, intention, mid

TADA, YOKU MASA NI ONOZUKAR NO HOZO O HIRAITE, JUYO NYO-I NARASHIMEN.
	Just cause your own jewel treasury to be well and truly open, in order to allow receiving and using at will.

FUKAN-ZAZENGI

Rules of Sitting-Zen Recommended to All                               This is as far as the scroll on my wall goes.   The transcription in the book "Collection of Four Jewels of Zen Master Dogen" by Gudo Wafu Nishijima, has an additional line: TENPUKU GAN-NEN CHUGEN NO HI, KANNON-DORI-IN NI SHOSU. "Written on Chugen [July 15th] in the first year of the Tenpuku Era [1227] at Kannon-dori-in temple." Because it was written in the Tenpuku Era, this original version of Fukan-zazengi is sometimes refered to as Tenpuku-bon, or the Tenpuku Edition.

and come without purpose through the dusty borders of foreign lands? If we misplace one step we stumble through the moment of the present. Having already received the intelligence which is a human body, do not pass time in vain. Being ever mindful of the actual conduct of the Buddha's truth, who could wish idly to enjoy sparks from flint? What is more, the body is like a dew-drop on a blade of grass. Life passes like a flash of lightning. Suddenly it is gone. In an instant it is lost. Noble friends in learning through experience, I implore you not, after long study under a fake elephant, to doubt the real dragon. Turn quickly toward the upright path which is directly indicated and to the point. Swiftly become a true person who is through with study and free of doing. Follow exactly the criteria of Hyakujo, and penetrate thoroughly the situation at Shaolin. There is no need to struggle in winds that sweep the ears. How much less need you be startled by the reverberations of a tongue? Just cause your own jewel-treasury to be well and truly open, so that you may receive and use at will. Rules of Sitting-Zen Recommended for All

These pages devoted to the translation of the original version of Fukan-zazengi from Master Dogen's original Chinese characters, were created by Mike Cross between 5th and 21st October 2007. If you have comments, questions, or corrections these would be welcome at Mike's Fukan-zazengi blog --  http://fukan-zazengi.blogspot.com/.