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1 Dogen s 14 Hogo (Dharma Words) Complete Chinese Text Digitization by Hyatt Carter Introduction Dogen s Dharma Words, Hogo ( 法語 ), were letters of instruction written to individual Zen students. Fourteen of these are included in volume 8 of Dogen s 10-volume work, Eihei Koroku ( 永平廣錄 ). [1] The following English titles [2] give some idea of the general theme and content of Dogen s letters to his students: 1. Awakening in the Marketplace 2. Traveling through the Great Way 3. The Function of Half-Turning 4. The Inexpressible Dharma 5. The Active Verification of Play in Samadhi 6. The Devoted Effort of a Work Leader 7. Enlightenment Refreshed in Work 8. A Golden Fish Freed from the Hook 9. The Vital Stream of Mind Itself Is Buddha 10. Healing the Whole Body 11. Verification, Practice, and Expounding Are One and the Same 12. Taking the Flavor of the Ancient Buddhas 13. The Young Mind of an Ancient Buddha 14. Good Teachers for Lay Practitioners I have added the English title to the first hogo, but not to any of the others. Some Chinese characters in the text are not available in digital form. See Note 3 at the end of this document for the conventions I use to represent these characters. / \

[1] The following English titles [2] give some idea of the general theme and content of Dogen s letters to his students: 1. Awakening in the Marketplace 2. Traveling through the Great Way 3.

2 The Chinese text of the fourteen hogo: 道元和尚廣錄第八越州永平禪寺玄和尚法語侍者懷奘等編法語 Hogo 道元 Dogen 1 Awakening in the Marketplace 浮生名利只在剎那寂滅因緣豈待長劫是以得道證杲之聖人早免名於山野到岸入位之賢士速寄身於林川其盍獲了事於心境蓋是亡道跡於死生也絕學真人莫猶豫歟予亦不希山林無辭人里紅爐中生蓮華青天上有白榆諴夫無天雲無山霧趣向真如之月其高清有籓竹有籬華隨順世緣之風不礙響何必處高堂大觀而纏是非之羅網不如游鄺巿街頭以超名相之閫域誰惜此臭皮袋而爲貴誰卻此閑雜居以爲懷況乎在世八十年之化儀水月不實滅後二十八代之施設鏡像若空求佛聞法之者尚徘徊佛見法見之邊教人演經之者還墜墮人執我執之坑心外求佛佛變成魔如上欣樂樂化爲苦淨土穢土夢裏之去來也覺者爭慕善業惡業者醉中之理亂也醒人未行可憐哉厭迷以迷如以泥洗泥愚也矣懷佛求佛似處水求水應知真妄者由所悟之了不了縛脫者任能證之窮未窮唯超越心頭誰偃息佛際重擔不搭肩輕步不酸脚不見朝巿沙場本是自在圓通之道場也搖坊酒肆豈非天真如來之講肆乎古聖出于伽耶先賢游于長安便斯意也何況語默經行之處莊嚴寶蓮自相隨寤寐進止之閒成等正覺無閒斷既爲格外之式寧違出家之風唯恨少知音矣

而纏是非之羅網不如游鄺巿街頭以超名相之閫域誰惜此臭皮袋而爲貴誰卻此閑雜居以爲懷況乎在世八十年之化儀水月不實滅後二十八代之施設鏡像若空求佛聞法之者尚徘徊佛見法見之邊教人演經之者還墜墮人執我執之坑心外求佛

3 2 大道本無名字認得這箇道理強名大道諸佛衆祖競頭出來木人鐵牛次踵昇降然而未彰其蹤跡于前也蓋是不離當處常湛然覓即須知不可見故也昔有僧問歸宗禪師如何是道歸宗答曰汝即是耶又有僧問馬祖如何是道祖曰平常心是道又有僧問古德如何是道曰汝過來底是也此三位尊宿之道究竟是同是別若言是同十箇有五雙若言是別八兩是半斤咦汝即是道此言如何五薀六根并及四大何處是道何物是道昔時有僧問法眼禪師曰如何是常住法身眼曰四大五薀僧曰猶是壞散底那箇是常住法身眼曰四大五薀著眼此公案當體顯露其大道矣馬祖道平常心是道如何是平常心平常心者須知尋師訪道求法問禪著衣喫飯舉動進止念佛轉經語默寤寐染著忘卻併是得非平常心耶雖然何可亂出古德道汝過來底是道如何是過來底謂萬劫千生披毛戴角頭出頭沒迴首 [ 番 + 飛 ] 身向佛救生梯山航海日久月深須知是過來底也若其未得過留住那邊白雲萬里既得過來即當脚下何敢切望向上伎倆是佛祖從來家風也不見昔時釋迦老漢顧西視東上天下地十方七步唯我獨尊是有道故過來也又踰堿投山坐菩提座赴鹿野苑亦是達道故也瞥起王舍鷲嶺忽向俱尸鶴林若無道者何得過去矣須知生來死去思飲念食去寒愛煖從幼至長嗔恚喜樂得失往還是有一箇大道無障礙所以然也爰東海道遠江巖室寺住持僧圓智王人三迴覿面咨參佛祖大道而山僧養道爲懷未得亂道這一段公案三十年後必可決擇畢不見乎香嚴智閑禪師初參大潙山靈祐禪師潙云此非無說若有說者恐壞儞道知閑後時因竹擊聲悟道遙向大潙山拈香設禮云我大師大潙山大禪師昔若有說者我豈有今日事乎又臨濟大師三參黃檗問曰如何是佛法的的大意檗與二十挂杖各各二十合喫六十拄杖後參大愚禪師大愚云玄兄須何此來濟云爲求法也大愚云何不問黃檗臨濟云三問佛法的的大意只喫六十挂杖大愚云這老漢老婆心切這恁麼焉於斯義玄大悟須知大潙是真善知識也檗又人夭大師也智禪人請此掛額上月久日深於佛祖道中雪上加霜若不住此工夫邊又是錦面添華誠夫道者無礙也貴賤尊卑老少愚鈍共行俱來紫磨金色巍巍尊堂從道得來逆罪達多亦有夯矣須知出是道入是道擬前退步一一道也只在這裏何勞散手叉手問求别人求道底心亦是依舊佛祖大道心也是以三上投子九到洞山昔既在之今何無乎求道尋師此世流布應知佛法弘通正真時節也親切指示則善知識之規範也傳法之師最不可不知接人一句非傳佛心印豈敢耶如何是接人手段其求道心一時放下是此放下底實徹大道底之時節也古人不云乎目擊道存此語什麼畢竟如何是道劎去久矣事不獲已偈曰大道須知在目前阿誰迴眼遍山川有人若問箇中事踏破元來頭上天

底那箇是常住法身眼曰四大五薀著眼此公案當體顯露其大道矣馬祖道平常心是道如何是平常心平常心者須知尋師訪道求法問禪著衣喫飯舉動進止念佛轉經語默寤寐染著忘卻併是得非平常心耶雖然何可亂出古德道汝過來底是道如何

4 3 轉身未離這那其所轉之道理有難有易其難者半轉身也半轉身者即鬼即神其易者全轉身也全轉身者乃佛乃祖昔日僧問六祖黄梅意旨什麼人得祖云會佛法人得僧云和尚還得不祖云吾乃不得僧云和尚爲甚不得祖云吾不會佛法向來說話一段是半轉身之道理也如何轉半身若不是半轉身六祖會佛法去也若轉底時不能得半分者黃梅意旨無人轉得既是其會佛法人轉得爲半爲得以得轉半半還轉得所以全半互轉休不得去也鬼家神門以此爲業至今未斷去矣其他佛祖之道不如此耶全身能轉不留朕迹未曾得見尋他朕迹者矣吾宗門又轉鬼家神門風流半分也古南泉和尚上山作務有僧過問南泉路向什麼處去泉云我這茅鎌子當時三十文錢買得僧云不問儞鎌子幾錢買吾問南泉路向什麼處去泉云如今使得甚快南泉轉得這僧性命也未這僧未會買鎌之旨爲甚便云不問三十錢買抛捨買鎌問取南泉路若行一步便成鬼面神頭這僧且置南泉縱會買鎌酬三十錢之功使得道理阿誰教他縱使得底使底時節如何了得快與不快既得會使快畢竟半分使半分不使也其餘道理那一僧道著 4 教家道是法不可示言辭寂滅如何是言辭相如何是寂滅便曰是法則言辭相也寂滅相也向上說話頂門開眼得真覿矣昔阿難尊者參迦葉尊者便問師兄傳如來金襴法衣外更傳箇什麼迦葉云阿難阿難應諾迦葉云倒卻門前剎竿著聞此阿難便大悟這一段公案好手也閑悟也究竟如何是法如何不可示乃言辭相寂滅故不可示爾如何是不可示家裏活計謂庭前栢樹山頂片雲隨風從節不可窮之法門也釋迦老子達磨大師連袂共行脚跟下事已降王宮卒來東土單傅直指道理便是法也可示不可示俱皆是法著眼著手轉頭退步擬前 [ 番 + 飛 ] 身非不是法矣了然道者夙有般若種子切志佛祖大道雖是女流則大丈夫之志氣也不惜養道之費爲示西來的示謂夫赤肉團上莫留一句半偈片言少語清冷冷地得一分相應也若留一言半句佛祖言辭宗門公案者便惡毒也欲會山僧行履勿記這箇說話切忌領念 5 永嘉云遊江海涉山川尋師訪逍爲參禪是乃吾出家兒參禪之樣子也士大夫不必然矣而身爲出家兒無出家兒之志氣豈爲出家兒乎身爲士大夫還有出家兒之行履勝於出家兒古老謂之虎有角矣大宰府野公大夫乃儒林之學士也留心祖道日久歲深自行異類中行也甲牛冬初以相見乙未夏再以入室賓主往來正偏相交自夏之秋月餘之日請益古則擧拈新條夫釋迦文佛正法眼藏涅槃妙心唯傳迦葉不入他手

此耶全身能轉不留朕迹未曾得見尋他朕迹者矣吾宗門又轉鬼家神門風流半分也古南泉和尚上山作務有僧過問南泉路向什麼處去泉云我這茅鎌子當時三十文錢買得僧云不問儞鎌子幾錢買吾問南泉路向什麼處去泉云如今使得甚快南泉

5 5 (continued) 西夫廿八代嫡嫡相承而至達磨大師師到神丹面壁九歲別無消息末後唯付慧可而已六代相授五家傳持雖然如是豈有異轍獨接證契也其證契者唯證者印定于今世及矣其證契時曹谿水逆流少林風西歸是稱自證誠哉誡哉物物證人人人證物從始至終無有所欠古人云明明百草頭明明祖師意乃是謂也而今野公欣求祖道之心參訪知識之志被于證動而證于動動之與證全波全水乃活乃殺佛祖稱之打得徹者也遂乃明擧一於脚跟得例諸於方外是稱無上菩提也馬祖所云自從胡亂後三十年不曾闕鹽醬喫乃之意也此舛古人入道之因緣古德證契之公案何物彼乎昔俱胝一指禾山打鼓臨濟喝德山棒豈存許多之伎倆唯是一道之證契而已著眼於棒拊手於喝而不取餘而不看餘自然風行草偃看風使帆豈有窮極耶若得新條特地自無拘滯 [ 冖 / 月 ] 心非人強爲乃道云爲也又法悅之中自有放曠壁立之處能有逍遙正知逍非假直了悟是重此時使得挂杖兮打散說玄說妙渾無迷蹤拈得竹篦兮打碎說性說心那存舊乎峯一莖草作丈六金身放光說法本無虧闕用丈六金身作一莖草布護開華未有速遲豈得非大作佛事遊戲三眛耶 6 慧運直歲充職乃延應庚子歲矣去冬除夜承請今供衆矣五月廿五日梅雨霖霖草屋漏滴因山僧入堂坐禪照堂之雲堂兩屋簷頭平地起波瀾清淨海衆進步退步中閒兀立時告直歲等匠人脫裰不笠上屋上管雨脚灌頂無辭勞色予潛感發意一句與他乃本祖時鑑憐他而已自爾以來月經六箇日將二百未有工夫其意難忘暑中未筆寒至使墨是則先佛之骨髓也勿滯一身之卜度矣吾子充職已來光陰將近於一年堂宇漸成數堵幸是緣成果熟之辦 [ 冖 / 月 ] 也或見北方來下載是大或對面呈玄機爲尊子之勵力他之所喜也況乎此剎道路深遠閑人不到唯挑囊高人疊足而至逞盡英雄出格入草耳聞心喜悉是執白契欲爭祖父田園或現修羅相或具千手眼傳法繼祖誰道非作者之能者哉供衆務力句雖有且作麼生道與他一句動必百當作必十成 7 顯慧禪人離鄉辭親自合古來佛祖之行履幾多慶快須保任須愛惜東南北方人未爲齊伊後亦然矣夫參學有多般一云參頭二云隨衆今充凈司乃仁治辛丑歲也忝侍奉十方佛祖也爲參頭爲隨衆一 [ 冂 < > 巳 ] 拈起一 [ 冂 < > 巳 ] 新也作麼生是括起打失大悟也作麼生是新忽然大悟也且道爲甚恁麼還委悉麼河裏失錢河裏求山前放馬山前討興聖寶林寺草創沙門

所云自從胡亂後三十年不曾闕鹽醬喫乃之意也此舛古人入道之因緣古德證契之公案何物彼乎昔俱胝一指禾山打鼓臨濟喝德山棒豈存許多之伎倆唯是一道之證契而已著眼於棒拊手於喝而不取餘而不看餘自然風行草偃看風使帆豈有窮

6 8 諸佛如來一大事因緣容易得者其是誰乎近曾真實求法者尚稀況有證者乎縱使記得三百六十餘會說法五千四十八卷經論說法雲奔霧涌懸辯淵澄河流感諸天供養見鬼神歸依亦能神通變化動大千界竭巨海水飛空如雲履水如地身出水火風雲光明向說件事於一上佛法未夢見在只是外道二乘邊事又乃鬼窟裏活計也夫如來無上菩提妙法右般漢何敢能了這般人縱恆河沙數輩經恆河沙劫思量卜度全無一箇半箇得者所以真修行底人難得真善知識亦難遇也若遇真實宗匠好手枯木死灰開華膏萌從來漆桶忽然脫底得活鱍鱍地見色便明心聞聲便悟道因兹祖祖正傳自及東華佛法于今不斷絕矣不見夾山會襌師住持京囗上堂有僧問如何是法身會云法身無象僧問曰如何是法眼會云法眼無瑕時道吾在席不覺失笑山下座具威儀設禮請問道吾曰吾有同行在華亭船上接人汝往見他必有所得汝須更衣服作座主形山便依教遂散席訪至華亭船子見來便問座主住在甚寺山曰寺則不住住則不似子曰汝道不似又似箇什麼山曰不是目前法子曰甚處學得來山曰非耳目所到子曰一句合頭語萬劫繫驢橛垂絲千尺意在深潭離鉤三寸子何不道山擬開囗子打落水中山鑱茁子又曰道道山擬開囗子又打山忽然大悟乃點頭三下子曰竿頭絲線從君弄不犯清波意自深山曰抛綸擲鉤師意如何子曰絲懸綠水浮定有無之意速道速道山曰語帶玄而無路舌頭談而不談子曰釣盡江波金鱗始遇山遂掩耳子曰如是如是乃矚曰吾在藥山三十年方明得此事汝今已得向後莫住堿隍聚落直須藏身處沒蹤跡沒蹤跡處莫藏身向深山躩頭邊接取一箇半箇嗣續吾宗無今斷銫山領旨禮辭上岸而去頻頻 [ 冂 < > 巳 ] 首子復喚曰闍梨山 [ 冂 < > 巳 ] 首擧船撓曰汝道別更有在言訖自踏 [ 番 + 飛 ] 船沒於煙浪會後出世住夾山謂真釋師子也而會住京囗時也好問答升師子座爲人天說法嘗無缺敗見船子來亦無剩法然而真實求法之流當如是行續佛慧命爲人天師如今天下覓恁麼人終不能得苦哉嗚呼訪道高流須知先立鐵漢志氣添減一絲毫不得處著眼看取船子離鉤風流恁麼行李能有幾人其或未然切須踏散波心孤月方能翫得月中洪波 9 鐵牛也所駕也把索鞭兮可馳水上木人也所使也著靴帽兮可遊火中雖看這漢莫今思齊乃一半得活流也其活流爲體先蹤今在昔日大梅常禪師參馬祖問如何是佛祖云即心即佛便入梅山絕頂已三十年後鹽官會下有一儈要採挂杖錯路到師庵問師曰和尚住此山多少時耶師云只看春秋草木青黄不計月年僧云路向甚去師云隨流去

枯木死灰開華膏萌從來漆桶忽然脫底得活鱍鱍地見色便明心聞聲便悟道因兹祖祖正傳自及東華佛法于今不斷絕矣不見夾山會襌師住持京囗上堂有僧問如何是法身會云法身無象僧問曰如何是法眼會云法眼無瑕時道吾在席不覺失笑山

7 9 (continued) 其僧歸語鹽官官云曾見一僧在祖席不知消息想其僧矣後祖今僧問師和尚見馬大師有何證契便住此山師云馬祖向我道只言即心即佛僧云近日佛法又別師云如何別僧云又道非心非佛師云任他非心非佛我只管即心即佛其僧迴語馬祖祖云梅子熟也後來學道人須慣常師之箴規歟縱有證非心非佛之者難得會即心即佛之人然公悉之 10 示禪人近世辦道之人龍蛇未分要知者深爲難也有甚其難古者道大地雪漫漫春來便不寒到頭成佛易卻是說禪難此病佛祖猶未脫如何未脫謂成佛易說禪難說禪易成佛難恁麼見得佛祖禪道難易畢竟如何理會有僧問雲門樹凋葉落時如何門云體露金風後來光佛照云大小雲門將常住物作自己人情點撿得出朝打三千暮打八百如何了庵門下又且如何放下挂杖釋迦老子出世爲大醫王憐愍衆生沈苦海於是興慈運悲以種種方便演出一大藏教皆是應病與藥今一切有情得到大安樂之地方子及至達磨西來子子孫孫皆用砒霜狼毒要使病者絕後再甦如海上單方雖多神驗正眼看來總是好肉剜瘡了也若是本色手段又且不然不執方書不在診候目機銖兩應變臨時任是佛病祖病不銷輕輕一捏盡使換骨洗腸神清氣爽矣所謂一丸消衆病不假藥方多老漢通身是病正覓起處不得普燈都正既有如此作略試今著眼看若覷得透則扁鵲盧醫竝立下風也 11 全體本然誰逗處所通身親切豈尋蹤由既超一句焉勞三乘撒手兮便當 [ 番 + 飛 ] 身兮即露實是靈山破顔以後四七未得添一絲毫少林徹髓以來二三何堪減一絲毫者哉不涉言宣唯證契無滯念想是直指是以室峯九年之面壁聲名遠聞黄梅三更之傳衣風光顯赫彼俱胝一指黃檗三頓百丈拂臨濟喝洞山麻三斤雲門乾屎橛未拘生佛之階梯已超迷悟之邊際者也何此待證悟於他者認影終非吾存知見於體者逐塊未爲人者乎誠夫佛祖單傳之旨言外頜略之宗者不在先哲公案之處古德證入之處不在語句論量之處問答往來之處不在知見解會之處思量念度之處不在談玄談妙之處說心說性之處唯放這柄不留瞥地當處團圝故能滿眼矣腦後豁開真密路面前不識好知音大師釋尊正法眼藏西天東地分附來多時也界畔不識在所謂分附來多時者這一片田地也這一片田地者吾等直下之田地也古人稱之大道者歟既云多時不能算數不可籌量事舊時遙四至界畔雖不曉了住持理就保任日新此日新事自有際斷也就中有行有教有證

未脫如何未脫謂成佛易說禪難說禪易成佛難恁麼見得佛祖禪道難易畢竟如何理會有僧問雲門樹凋葉落時如何門云體露金風後來光佛照云大小雲門將常住物作自己人情點撿得出朝打三千暮打八百如何了庵門下又且如何放下挂杖釋迦

8 11 (continued) 彼行者功夫坐禪也此行到佛尚不退者例也所以被佛行也教證準而可撿歟此坐禪也佛佛相傳祖祖直指獨嫡嗣者也餘者雖聞其名不同佛祖坐禪也所以者何諸宗坐禪待悟爲則譬如假船筏而度大海將謂度海而可抛船矣吾佛祖坐禪不然是乃佛行也所謂佛家爲體者宗說行一等也一如也宗者證也說者教也行者修也向來共存學習也應知行者行於宗說也說者說於宗行也宗者證於說行也行若不行說不行證何云行佛法說若不說行不說證難稱說佛法證若不證行不證說爭名證佛法當知佛法者初中後一也初中後善也初中後無也初中後空也這一段事未是人之強爲本自法之云爲也既知於佛法中有教行證一剎那田地無不多時日來所貴中閒樹子也有不可惜教既如是行亦如是證亦如是正當恁麼不管自管得自管不得教也行也證也所通達處豈得非佛法乎 12 諸佛大道深妙不可思議矣修行之者豈能容易也不見古人妙則捨身心棄國堿餘外妻子覩之如瓦礫相似然後經年歷歲三二十年及亙劫波孤獨棲于山林身心如枯木方始得與道相應些子既得與道合善能拈山海爲言語及拈風雨爲舌脣說破大虛轉無等輪何象不能轉何法未可轉志道者可遵這箇風彩矣昔日有僧問法眼禪師曰如何是古佛法眼曰既今也無嫌疑儈又問十二時中如何行履法眼曰步步踏著他亦有逍夭出家人但隨時及節便得寒即寒熱即熱欲知佛性義當觀時節因緣但守分隨時過好備觀他意如何是隨時及節如何是守分可知於色上莫作非色解亦不作色解亦不走兩頭如今忘嫌疑與他古佛同住同行雖然爭猶面鏡相對所以釋迦老師道沙門入聚落猶如蜂採華但取其眛去不壞色與香衲子賢士何不順這訓十二時中對萬像但取其味莫壞色香如何是不壞色香底道理向儞道稟他萬緣印被他萬法證須悉是不壞色香之時節也離這若爲有山儈事不得已顧眄了然道者志道之切餘輩未可齊肩是以彩這毫于佛祖之道何必壞他色香 13 幼歲從師者上古之勝躅歟行玄禪人十四歲做儈隨我衆席朝參暮請夙有般若力之所致也齡自符南嶽耽道之時名一合青原法諱之半自然之然佳例之例也南嶽十五歲捨教而學道儞 ] 亦十五歲依法而學道兩箇一箇打得徹徹得打也莫謂少年便是古佛也學道古佛直須體取古佛身心迺箇中威儀也道也古學也古佛也古頭頭古縱有千萬乃千古萬古也古者莫新矣僧問忠國師如何是古佛心

不證說爭名證佛法當知佛法者初中後一也初中後善也初中後無也初中後空也這一段事未是人之強爲本自法之云爲也既知於佛法中有教行證一剎那田地無不多時日來所貴中閒樹子也有不可惜教既如是行亦如是證亦如是正當恁麼不管

9 13 (continued) 師曰牆壁瓦礫又有僧問南源如何是古佛心師云山河大地若有問興聖何者古佛心對他道四大五薀這三則因緣好式樣矣須知古佛者身土離卻十寓八千身心離卻十萬八千身土偏界十萬八千身心偏界十萬八千雖然如是不曾藏矣玄子幸恁麼參究始得 14 相將學道訪師爲先隨他僞真解自邪正所以辭選官兮赴選佛之場於是有心空之及第請直上兮得直下之會箇裏無萬法之爲侶未經三喚與破一點此乃正師勸誘之恩力也親近邪師未能如是待兎而守株握石以爲寶墮在于鬼窟流落于魔坑職由邪師瞎眼之惑亂也若見正師立志咨參決擇生死大事透脫從來舊窠誰謂功夫未便而明眼宗師其難遭遇亦難尋的雖得遇而知之最難聽其言而未保其行見其行而恐遺其證自非久參執侍之功曷究超物逸格之能者哉況乎了佛法人中華尚稀遠方易得乎往日已少如今誰多乎雖得寶山未辨玉石良有以也連因續緣徒勞向外馳走未會 [ 冂 < > 巳 ] 頭退步向這邊問一未了破二向那邊問二爭知落三兩頭俱錯空度一生真可憐憫者也諸仁當揀邪師必有偏枯之憍逸正師永斷體格之擬議士大丈夫志願學道參尋宗匠莫得倉卒當傳楊文公之家風那無李附馬之果實乎裴休之投圭峯還破泥團於黄檗一呼之應諾干迪之上紫玉更彰光華於藥山全道之方便琢磨于江西石頭兮龐公明於鏡磚之力探問于光宅耽源兮肅宗辨玉石之蹤雖是先哲之行履亦能晚進之照子也士大丈夫及見知識先問一則因緣直須留心勤學山窮海枯無不圓通立雪得法兮八箇年之辦道不空碓米傅衣兮八箇月之功夫有力若有見賢思齊之士何無抜群昇晉之人已知堅高且勿赼趄今見世人參尋知識一問未委強喜兼擧似會退席杜不能言未說三分之話何見十成之道或云佛法難解或云己身不器遂跉跰錯路徒蹉過大道其不愍乎俗猶有崆峒華封之拜請順風乘雲之詞播于百世佛何無言前物外之直指點鐵成金之德化于群生莫擬量焉莫怠慢矣暫試雪霜力自知松栢操更進一步頓超重關君信也未一言纔發萬義歷然況諸佛大法之宗匠方便無窮之涯畔測他誰乎弟子宜積澡雪之勤勞宗師不緩吹毛之志氣是以少林曾有斷臂得髓之祖師俱胝又聞斬指見血之童子當少林之玄風兮永夜之狂睡須覺通俱胝之命脈兮疑惑之病根須截所謂問法自有囗問囗答身問身答意問意答人未知之焉敢問法僧未知之何能爲師但記經書中語句濫爲人天之導師乃壞法財之大賊也人勿近之認之爲師終無益耶參學士夫切見有道正見知識便侍左右三五年閒叮嚀身囗意問審細身囗意答先了枯木死灰次使竹篦挂杖日久月深打成一片圓陀陀地使用無盡豈得非真釋獅子也不見黄庭堅參侍晦堂寶覺禪師

爲寶墮在于鬼窟流落于魔坑職由邪師瞎眼之惑亂也若見正師立志咨參決擇生死大事透脫從來舊窠誰謂功夫未便而明眼宗師其難遭遇亦難尋的雖得遇而知之最難聽其言而未保其行見其行而恐遺其證自非久參執侍之功曷究超物逸格之

10 14 (continued) 師云不用思量卜度吾無隱乎爾如何堅鑱擬議堂云鑱涉擬議便成剩法如是究竟二歲未有入處一日堂與庭堅同游池邊堂云池内荷華香堅應云華荷香堂云無隱乎爾如何堅忽省悟寔是久參究竟之力也咦誰懶再三撈得會虛之實法語終 Hogo End Notes 1. Also included in volume 8, as the first part, is Dogen s Shosan, informal talks shared with students at his monastery. Hogo follows as the second part, and the volume concludes with the Chinese text of Dogen s Fukanzazengi ( 普勸坐禪儀 ) Universal Recommendation for Zazen. 2. These are the titles given by Leighton and Okumura in Dogen s Extensive Record, their superb translation of Eihei Koroku. 3. Conventions for representing Chinese characters not available in digital form: 1. If the character is made up of two components, arranged side by side, the character can be represented as [A + B]. For example, the Chinese word for bright or clear is ming: 明 If this character were not available in digital form, it could be expressed as [ 日 + 月 ]. 2. If the character is made up of two components, one placed on top of the other, the character can be represented as [A / B]. For example, the Chinese word for laugh or smile is xiao:

Hogo follows as the second part, and the volume concludes with the Chinese text of Dogen s Fukanzazengi ( 普勸坐禪儀 ) Universal Recommendation for Zazen. 2.

11 笑 If this character were not available in digital form, it could be expressed as: [ 竹 / 夭 ] 3. If the character is made up of two components, with one component enclosing the other, the character can be represented as: [A < > B]. For example, the Chinese word for cause is yin: 因 If this character were not available in digital form, it could be expressed as: [ 囗 < > 大 ] 4. If the character is made up of four components, arranged in a vertical line, the character can be represented as [A / B / C / D]. For example, one Chinese word for peaceful or tranquil is ning: 寧 If this character were not available in digital form, it could be expressed as: [ 宀 / 心 / 皿 / 丁 ] Suppose you want to remove a component from another component within a character. This can be represented as (A - B). I mention this because there is a character in Dogen s Shosan that I represent as: [ 竹 / ( 肀 - 丨 ) / 冖 / 巾 ] ( 肀 - 丨 ) means to subtract, or remove, the vertical stroke 丨 from 肀 thus yielding the component for hand.

For example, the Chinese word for cause is yin: 因 If this character were not available in digital form, it could be expressed as: [ 囗 < > 大 ] 4.

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16?????[?????~???Q??1030303 1 中論觀縛解品 [ 吉藏釋此品由來 ] 此一品生有遠近通別 (p.592) ( 一 ). 遠來由所言遠者, 小乘大乘外道內道並言有縛有解約內外大小所計以辨解縛 : 總約外道執以辨解縛外道有二 : 一者云眾生縛解, 自然而有, 無有因緣, 一切眾生,