We are a part of him, that he is also an active practitioner of Zen. He studied with Namo Amida Roshi's family in the week that he was coming here, and also has studied for a long time with A.T. Suzuki in Tokyo. He lived in Hawaii and New York City. He visited also A.T. Suzuki here. Roshi Baker, Chairman, Mr. Anderson, Members of the Center, and the guests.

[01:20]

There are several Zen study centers in America, but the Zen Center in San Francisco is the most outstanding and well-known, both inside and outside the country. After I have arrived here, I learned that members of this center are working in different ways, knitting, clothes making, plowing, and producing vegetables. And doing all these in addition to the concentration of study of Zen. This recalls me the saying of Pang Wing. Pang Wing.

[02:30]

My pronunciation is Pang Wing. Yes. He was a lay Buddhist, but was a disciple of Mazu. Mazu Pusa. And Sate Shichi. So, this verse I think you may be quite familiar. The summit of inner being has never been defiled by the dust of the world.

[03:40]

Supernatural power and wonder activities are found in carrying water and chopping boards. I am not Pang Wing, but I believe you share the same experience that he described. I am also greatly impressed with your well-planned and disciplined practice of Zen. Your manner of daily living and working here. Your clothing with special design. And all this recalls me what was developed by Hakujo. Japanese is Hakujo. Pujan. Chinese, Pujan.

[04:48]

Hakujo, Pujan. Pujan, Qing Gui. Chinese, Pujan, Qing Gui. Pujan. This century great Zen Buddhist has the original planned system of Zen temple living. Pujan, Qing Gui. So, I feel much privileged to have this opportunity to visit your center and to talk to your Roshi and your students here. My topic today is the meaning of Panyu according to Shenzhen.

[05:53]

Panyu, Chinese, Panyu. Panyu, Chinese, Panyu. Actually, it's transliteration of Prajna. The meaning of Prajna according to Shenzhen. [...] Panyu means Prajna. Panyu means Prajna and Prajna is beyond the words and inexpressible. The best answer on what is Panyu or Prajna may be given by Zhao Zhou.

[06:56]

I think Zhao Zhou. Zhu Shu. Japanese Zhu Shu. Zhao Zhou. [...] One who lived 120 years old. When Zhao Zhou visited Touzi, Zhao Zhou asked Touzi, What is Prajna itself? Touzi asked him in reply, What is Prajna itself? So, Zhao Zhou walked away. Next morning, when Zhao Zhou was sweeping the floor, Touzi asked him, What is Prajna itself? Zhao Zhou threw down the broom, laughed heartily and walked away.

[08:02]

That is the real answer to the question, What is Prajna? However, that is not what I am going to do today. The reason why I choose this topic is because in present day scientific thinking, the thinkers fail to grasp what is impossible, inaudible and unfathomable. Shan Zhao's interpretation of Prajna,

[09:14]

skillfully and ingeniously begins with form, but leads us to formless. In Chinese, we have fujian zhijian, the form of the formless. And thus we may start with the thought, but we reach the thoughtless. After studying Shan Zhao's work, we know that through Prajna, we will find an example of the bridge to bring together the thoughts of Daoism and Buddhism. And furthermore, we are led to the new way of thinking

[10:17]

maintained by the modern philosopher Martin Heidegger, now still exists in Freiburg, Germany. Let us first discuss how Shan Zhao, by the 4th century and beginning of 5th century, brings together the thoughts of Daoism and Buddhism. We often hear that Daoism is the mother of Zen, but we never learn how this is true, and what is the evidence for it. If we study Shan Zhao's essay, Prajna is not knowledge,

[11:19]

Paiyou wuzilai. This course on Paiyou is not knowledge. I think one of the essays in Shaolan. We will find the basic thoughts of Buddhism and Daoism are closely related and maintained by Shan Zhao. Perhaps through the study of Shan Zhao's work, we might lead to the further development of Zen Buddhism in addition to the synthesis of Daoist thought and Madhyamika philosophy, Zhonglei, Middle Way.

[12:21]

In the opening paragraph of Paiyou wuzilai, Prajna is not knowledge, we read, this is my translation, we have two translations or maybe three, but this is my translation. Paiyou is a wondrously subtle non-being, Paiyou Xu Xuanlei. It is the ultimate source to be searched for in the study of both Mahayana and Hinayana Buddhism. It is indeed no different from the real one, yet contradictory interpretations have confused us for so long. This is Shan Zhao's work. Shan Zhao's words, which was written in the very beginning of the 5th century,

[13:23]

and Shan Zhao was a great Buddhist, and he was a great follower of Jigme Jigme, came from India. In this paragraph, we see that Paiyou is described as Xu Xuan, Chinese is Xu Xuan. Xu Xuan. According to Zhuangzi, you know Zhuangzi, Xu means Wu, this is wuzilai, Wu.

[14:26]

The Japanese always write this character, put it in the school, it's Wu. Wu. Zhuangzi, he says Wu. Wu. Xu means Wu. Chinese Wu, Japanese Wu, or nothing, non-being, in absolute sense. As he says, it is a Tao that abides in Xu, or non-being. It is a Tao that abides in non-being. At another time, he says, the chamber of the Xu produces illumination, Xu shen shen ben. Xu shen shen ben, Chinese. Xu shen shen ben.

[15:28]

This is in Zhuangzi quotation, Zhuangzi. Zhuangzi. Zhuangzi. Wu. Zhuangzi. Laozi, Zhuangzi, Wu. The later Buddhists used Kong, K-U-N-G, Kong. K-U-N-G, Kong. This Buddhist used Kong. Instead of Xu. But the meaning is one and the same. The word Xuan appears in the first chapter of Dao De Jing, by Laozi, as Laozi says.

[16:34]

The wonder and its manifestation are one and the same, since their emergence. They have been called by different names. Their identity is called a mystery. Therefore, Paiyo, or Prajna, in Buddhism, is defined by Senza in 5th century as wondrous, subtle non-being, which is described, which is the description of Dao given by Laozi and Zhuangzi. As Senza says, Paiyo is a wondrous, subtle non-being. It is ultimate source to be searched for in the study of both Mahayana and Hinayana Buddhism.

[17:36]

So this is the beginning of Paiyo's language. We may add that it is also the source to be searched for by the study of Daoism. Furthermore, the expression of the real one, Zhanyi, Zhanyi, Zhanyi, the real one, the real one, the real one, Zhanyi, Zhanyi, used in the beginning paragraph of this essay, is a term originally created by Daoists. In the awakening of a new consciousness in Zen by Professor Suzuki, we have this quotation.

[18:39]

The inward way occasionally uses the term one and all, but in this case, one means one that is never one, and all means all that is never all. The one will be an all ever become all and never a closed up all. This means that in the inward way, the one is an absolute one, that one is all and all is one. And further, that when the 10,000 things are reduced to an absolute oneness, which is an absolute nothingness, we have the inward way perfecting itself.

[19:44]

This is in the yearbook of Ascona, I think 1964, page 278. The title is Awakening of a New Consciousness in Zen. So when one means the one that is never one, in Zhuangzi's expression we have the one that is one is one. The one that which is not one is also one. A man should not consider one and neglect not one. In other words, one is also not one. So A is A, simultaneously A is not A. Unless A is not A, A should never be A. So because one is not one, one is one.

[20:56]

Chinese word is very simple. That's one. So it's easy to learn Chinese, just one stroke. In Suzuki's words, one means the one that is never one. Furthermore, in the second chapter of Zhuangzi, we have heaven, earth and I live together, and all things and I are one. Applying Suzuki's explanation, this means that the inward way, the one is an absolute one, one is all and all is one. In this quotation, we find Zhuangzi saying, since it is the one, how can we speak of it? If we speak of it, it would become two.

[22:03]

So in a university, we always talk about the one. So actually we always talk about the two. We make a dissertation about the one, but actually it's two. This is to reduce the ten thousand things to an absolute oneness, which is the abyss of absolute nothingness. In this case, the inward way maintained by Zen Buddhists corresponds to that of Taoist philosopher Zhuangzi's way of thinking. In this essay on Prajna by Sanzhao, Sanzhao used the Taoist allegory to describe the achievement of Prajna or Paiyong,

[23:10]

saying that we would let this mind be equal of Wangxian. Wangxian Wangxian This is a term in the work of Zhuangzi. Wang Wangxian The Wangxian story in Zhuangzi reads, the Yellow Emperor travelled to the north of the Red Lake and ascended the Kunlun Mountain, returned south, he lost his magic pearl.

[24:11]

He lost his magic pearl. He used intelligence and could not find it. He used sight and could not find it. He used speech and could not find it. Finally, he used Wangxian and Wangxian found it. Wangxian means imageless. Imageless. Xian is image. It's the word Xian. Image. Actually it's elephant, but it's image. Wangxian is imageless. No image. Imageless. Which indicates the abyss of absolute nothingness. Shandao in his essay further discusses Paiyó as

[25:15]

through real, it is not existent. Pardon me. Though real, though real, it is not existent. Though nothing, it is not non-existent. It remains by itself. It cannot be defined. If you say that it exists, it is formless and nameless and uncaught. To say that it exists means it must be form. Yet Shandao stresses that it is formless. Thus Paiyó indicates the form of formless. This seems to be the same as what has been discussed by Lao in his work,

[26:18]

chapter 14, which reads, I should learn how to teach Zhang according to Rusev-Bakers method. I always yell. So this morning I learned a good deal, really good deal from Rusev-Bakers. He talked, he talked, gave you the formless, gave you the abyss of absolute nothingness. He says, yet he didn't say.

[27:21]

Yet from his inexpressible atmosphere you are lead to the abyss of nothingness. But I come from the university, everybody yells. So I yell and have to drink water and cough. That which you look at it cannot see is called invisible. That which you listen to but cannot hear, it is called inaudible. That which you grasp but cannot hold on to is called unfathomable. These three cannot be inquired into, it is one. Unceasingly it remains, but it is impossible to define.

[28:27]

Again it returns to nothing. Thus it is described as the form and the formless, the image of imageless. Those who know Chinese have the advantage to learn. Wuzhuang zhizhuang, wuxian wuxian, image of imageless, form of formless. What is this form of formless, image of imageless? It is knowledge of not knowledge. As Sanzhao says, when it is called knowledge, it is not knowledge.

[29:32]

Rather, the intention is to penetrate its illumination. What is called not knowledge, it is not not knowledge. The intention is simply to determine its form. To determine its form does not mean non-existence. To penetrate its illumination does not mean existence. Because it is not existence, knowledge is not knowledge. Because it is not not existence, not knowledge is knowledge. Thus knowledge is simultaneously not knowledge, not knowledge is simultaneously knowledge. This is the intellectual play. However, lead to the abyss of nothingness. Let me recite once more.

[30:35]

This is my translation of part of Sanzhao's Taiyue Wuzhuang. Quotation. When it is called knowledge, it is not knowledge. Rather, the intention is to penetrate its illumination. When it is called not knowledge, it is not not knowledge. The intention is simply to determine its form. The followers of Huiyuan in the southern center of Buddhist study in the early 5th century. During Sanzhao's time, the northern center of the Buddhist study was headed by Jigme Jigme. And his great followers, Sanzhao, Daoshan, Sanyu, and many others, 500 people under Jigme Jigme did translation.

[31:38]

However, in the southern China, in the mountain Lu, Lu Shan, there was Huiyuan. [...] And the follower, Huiyuan, Liu Yiming. Liu Yiming. Liu Yiming. You see, this paper, Taiyue Wuzhuang, progenies not knowledge, was written by Sanzhao and approved by his master Huiyuan.

[32:40]

And brought to the south by Daoshan, also very famous, and sent to Huiyuan. And Liu Yiming, southern center, read it. So commented. So still we have Liu Yiming's letter. Question Sanzhao's philosophy of knowledge of not knowledge. And Sanzhao made answer also included in this book of Shaolin. So it's a very important document. Because in the fifth century, China has two centers and holds different point of view on nothingness. On not knowledge. So here's Liu Yiming. This was also true with Liu Yiming, the follower of Huiyuan, in southern center of Buddhist study in early fifth century.

[33:46]

As we learn from history, the essay, Taiyue, is not knowledge, was approved here by Jigme Chiba. And was brought to Lushan, the southern center of Buddhist study. During that time, Liu Yiming commented upon it. And said, here is comment by Liu. Actually, Liu Yiming was sportsman, but from Huiyuan, southern center. Those who are in doubt, think that the knowledge which deals with world affairs, response to what is happening, and sees changes, cannot be said to be not knowledge. Yet you say that primarily there is no knowledge obtained through delusion.

[34:48]

I do not know. The reason that it is impossible to obtain it. Should the mind otherwise see the formless, or should it see its changes? If it sees its changes, then the outcome is no longer the formless. If it sees only the formless, then there is no happening with which it can deal. There is no happening with which it can deal, yet you say that there is the achievement of dealing with world affairs. My mind cannot understand. Apparently, Liu Yiming was trapped in a dichotomy of relativity, so that he could not see the identity of opposites.

[36:02]

Thus, he lacked understanding of the real meaning of Banyu or Prajna. Shenzhou, in his reply, points out the way of identity, which is the middle way of non-duality, one of the basic principles maintained by northern center of Buddhist studies. Here, Shenzhou says. Recent commentators often determine the truth according to words and search for other great ways through relativity. Being prejudiced by representational knowledge, they identify it as the invisible.

[37:13]

They take what attachments one has as perfect truth. Thus, when one hears that the wise has knowing, one calls it the mind of being. When one hears the wise is free from knowing, one identifies it with relative emptiness. Thus, being and nothing are determined by the view of partiality. How can it be the middle way of non-duality? Shenzhou further explains in his letter of reply to Liu Yiming. He says, the sutra says, form is no different from the formless.

[38:23]

The formless is no different from form. Thus, form is formless. The formless is form. According to what you say, in the moment when one sees form and the formless, one must see form with one mind and the formless with another. If one sees form with one mind, then what one sees is merely form and not the formless. If one sees the formless with one mind, then what one sees is merely the formless and not form. Thus, form and formless are present separately and cannot conform to the original meaning of sutra. Shenzhou further says, therefore, what sutra means by denying form is denying form in form,

[39:35]

but not denying form in the formless. In the state of good, I think you know that, Nishida Kitaro, Jidurong Shidin, Nishida, Japanese great philosopher in the modern time who passed away just short before the war, says, in contradiction of Western culture, which considers form as existence and formation as good, the urge to see the form of the formless and hear the sound of soundless lies in the foundation of Eastern culture.

[40:38]

I wish to give a philosophical basis to this kind of urge. Let me recite Nishida's words. In contradiction to Western culture, which considers form as existence and formation as good, the urge to see the form of formless and hear the sound of soundless lies in the foundation of Eastern culture. I wish to give a philosophical basis to this kind of urge. I, that is, Nishida. This is Nishida's work. Shenzhou, in a letter of reply to Liu Yiming, may have been one of the first men to express this urge.

[41:41]

Yet the origin of the form of formless can be traced to both Buddhist sutras and Taoist classics. How could the wise achieve the knowledge of not-knowledge in order to see the form of formless? Shenzhou says in his letter, The wise let his mind become amputated, free from consciousness and free from knowledge. He dwells in the realm of activity, yet he remains in non-interference.

[42:49]

He resides in the region of names, yet he makes his home in a country of freedom from words, silent, vast, vacuous and limitless, that which cannot be reached by thought and names. This is the mind of the wise. And I feel I found the wise man here, right in the center. What I have heard this morning from ten o'clock, that is, silent, vast, vacuous, limitless, that which cannot be reached by thought and names. So, I feel very grateful. This mind of the wise is the mind of Buddhist wise men,

[43:51]

as explained by Shenzhou. Yet it is also the mind of wise men according to Taoism. In the second chapter of Tao Te Ching, we read, Being and non-being are mutually posited. This is my translation. Tao Te Ching has been translated in many versions. Being and non-being are mutually posited in their emergence. High and low are mutually posited in their contradiction. Front and back are mutually posited in their succession. Thus, the wise deal with things through non-interference and teach through new words. All things flourish without interruption. They grow by themselves and no one possesses them.

[44:57]

Work is done and no one depends on it. Achievements are made but no one claims credit. Because no one claims credit, achievements are always there. This chapter in Tao Te Ching concentrates on the self-identity of contradiction and the wonderful achievement to which it leads. The achievement is to follow the principle of wu wei, or non-interference, wu wei. wu wei [...] In Shanta's words, we read,

[46:17]

Inwardly, although there is illumination, nothing is known. Outwardly, although there is relativity, it is without form. Both inward and outward silently become nothing. This is why the wise cannot differ from non-action. Thus, the sutra says, All things do not differ. This does not mean to lengthen the leg of a duck, to shorten the legs of a crane. Not to lengthen the legs of a duck and not to shorten the legs of a crane refers to the quotation from Zhuangzi, also based upon the principle of wu wei,

[47:23]

or non-interference, maintained by Laozi. From Shanta's words, we see, the principle of wu wei was applied by both Buddhists and Daoists. Furthermore, the attainment of Buddhist cultivation, according to Shantao, is the same theory of attainment which is expressed in chapter 38 of Dao De Jing. There, we read, the highest attainment is no attainment. This is my translation. If you transverse, you miss it. You miss it.

[48:26]

You miss it. You miss it. You miss it. That is, that is the same. What is that? You obtain achievement. It is not just a moral principle, superficiality, virtue. It's pre-ontological experience. When you listen to lecture this morning, you can see many audience

[49:33]

lead somewhere. That is that. That is achievement. Can you call this virtue? If you call it mis-virtue, call it virtue. You miss the point. So my translation is Shantapada. The highest attainment is non-attainment. Therefore, we have attainment. You cannot make it. You just arrive there. That's all. The lower attainment, never lose attainment. Therefore, one cannot reject attainment. Shantapada elaborates on the attainment of non-attainment. In Phong Quang, that is another sutra, we find this Shantapada's words, actually.

[50:41]

Does one's wisdom obtained from being? The answer is no. Then from non-being? The answer is no. Then from both being and non-being? The answer is no. Then all these approaches cannot lead to attainment? The answer is no. What do we mean by this? The answer is that there is nothing you can attain. Therefore, you attain. This means the attainment of non-attainment. I think Dancer has something. Let me recite once more. Does one's wisdom obtained from being? The answer is no. Then from non-being?

[51:44]

The answer is no. Then from both being and non-being? The answer is no. Then all these approaches cannot lead to attainment? The answer is no. What do we mean by this? The answer is that there is nothing you can attain. Therefore, you attain. This means the attainment of non-attainment. So Shenzhou further concludes that the great image is hidden in the formless. We see it through no seeing. Great music is hidden in the soundless.

[52:46]

We hear it through no hearing. This music or this mystic attainment is the true attainment. In both Shenzhou's Buddhism and Lao Tzu's Taoism. What is the attainment of non-attainment? The answer from Taoist and Shenzhou seems also one and the same. As Shenzhou says, Zhiren, the Chinese say Zhiren, perfect man, enlightened man. Zhiren, perfect man, enlightened man. Originally used by Zhuangzi, Shenzhou was a great scholar of Taoism as well as Buddhism.

[53:59]

Stay in the squareness. A perfect man staying in squareness, he follows the squareness. Stay in the roundness, he follows the roundness. In dealing with heaven, he follows the principle of heaven. In dealing with man, he follows the principle of man. The reason he can adapt so well to heaven and man is because he is free from both heaven and man. When he governs the country, he just responds to the objective situation without artificial interference. He responds to the objective situation without subjective interference. Because he responds to the objective situation without subjective interference, nothing is greater than what he achieves.

[55:10]

Thus we see, the perfect man in Buddhism reaches the highest achievement of wisdom, or pang you, and also the perfect man in Taoism. Through these comparisons, we might be convinced what the essay, Prajna is not knowledge, and other essay in Shaolin which brings together the basic thoughts of Taoism and Buddhism, pave the way for the further development of Zen Buddhism. So I read Shaolin, I feel that the roots maybe of Zen Buddhism is also here. The essence of Zen can never be expressed in words.

[56:27]

Nevertheless, we have had so many words. This recalls a story of Nian San. You see, we have five schools of Zen. One is Wei Nian Zong. Wei Nian is Nian San. Nian San Hui Chi. Nian San Hui Chi. Nian San Hui, Wei Nian. Later on, he became a great master, but before he was enlightened, he had trouble too. This recalls a story about Nian San.

[57:36]

Every word his master had to say to him, Nian San, was said to have ten. He said ten times as much as his teacher said. Finally, his master said to him, someday you will meet someone who will fix you. Years later, Nian San went to study under Master Gui San. So, Gui Nian Zong, Gui San. Gui San. Gui San Ling Yu. The End

[58:32]

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