6.  THE DENKOROKU, 伝光録, AS GENJO-KOAN PRACTICE

                             伝光録

                          YUN-GUANG LU

                                    DENKOROKU 

                                  "Record of the Transmission of the Light"

We might suggest here that the stories collected in the Denkoroku are more in the nature of koans than biographical studies, for they have a mystical quality rather than historical accuracy.

If upon examination we do find that they generate in the gong-an-directed mind a Last Conceptualization of the Emptiness of the Cognitive Experience of Emptiness, then perhaps that may have been Keizan's intention, although it was never expressed as such.

If one examines Keizan's three types that are within Soto Zen, then we find that the first is gifted and requires litle assistance but the second type requires assistance and so for Keizan the gong-ans here presented were probably specifically for that temperament.

You will remember that in the Sankon Zazen Setsu, Keizan stated:

"The zazen of the most superior person does not concern himself with questions about why the Buddhas appeared in this world. He does not think about the excellence that even the Buddhas and Patriarchs cannot transmit. When hungry, he eats; when tired, he sleeps. He does not insist that all appearances are the self. He stands above both Awakening and delusion. Naturally and effectively, he just does right zazen. And despite of this, the myriad things are not dualistically considered. 

Even if differentiations would arise, the most superior person does not let them enslave him.

The zazen of the less superior person forsakes all things and cuts off all relations. In the 12 hours there is no idle moment. As he inhales and exhales, he meditates each moment on truth. 

Or picking up a single Koan, he focuses his eyes on the tip of his nose. His natural face is not conditioned by life and death or by going and coming. 

The superior truth of the eternal reality and Buddha-nature cannot be grasped by the discriminating mind. While not thinking dualistically, he is not unenlightened. The wisdom clearly and brightly radiates from ancient times to now. The head sharply illuminates the 10 directions of the world; the whole body is manifested individually in all phenomena.

For this a good translation is required and astute examination.

As tentative translations of the important parts the following are presented:

The format for each gong-an account is divided into four parts, although not strictly in that order.

1.  The Awakening encounter between master and disciple

2.  Biographical accounts of the disciple with perhaps background notes

3.  Commentary on the gong-an

4  Verses summarizing the point 

In the Caodong and thus the Soto tradition the roots of the gong-an are sought within before the gong-an is mustered for penetration.

While Dogen clearly favored a complete internal gong-an generation and penetration, that is not the case with Keizan. Gong-ans were to be selected by the adept, not derived from within.

      1. Shakyamuni Buddha:

        Were, are and will you be Awakened with Shakyamuni Buddha 

        or was, is and will Shakyamuni be Awakened with you?

       2. Kashapa

At the meeting on mount Ryuju, before eighty thousand people,

Shakyamuni took a flower and winked. Most people cannot realize the meaning of this and are silent; only Kashapa smiled.

Shakyamuni said, "I have the Right Law , the excellent Nirvana Mind, the round and clear law which has no aspect. Now I have transmitted it to the great Kashapa."

3. Ananda,  आनन्द

Ananda asked Kashapa, "My dear sir, what did Shakyamuni transmit to you besides his kesa of gold brocade?"

Kashapa called, "Ananda."

Ananda replied, "Yes."

       Kashapa said,"Chop down the flagpole."

4. Shanavasika

Shanavasika asked Ananda, "What is the unborn in all things?"

Ananda pointed to the corner of his robe.

Shanavasika asked again, "What is the fundamental nature or characteristic of the Truth of the Buddhas?" 

Ananda pulled the corner of Shanavasika's robe.

      5.  Upagupta

Shanavasika asked Upagupta "Are you a monk of body or a monk of mind?"

Upagupta answered,"I am a monk of body."

Shanavasaka replied, "The excellent law of Buddha has nothing to do with either body or mind."

       6.  Dhritaka

Upagupta said, "Yyou wish to become a monk; do you wish to become a monk of body or mind?"

Dhritaka replied, "I have come here to become monk; it is neither for body or mind."

Upagupta said, "Who can be a monk other than in body and mind?"

        7.  Micchaka

        Dhritaka gave the following teaching of the Lord to Micchaka: 

"If one prctices a supernatural art, or studies Hinayana, one will be bound with rope; one should know oneself.

"If one turns away from Hinayana and enters the great sea which is Mahayana one can realize the unborn."

The rest of these gong-ans will be later concluded.