Treasury of the True Dharma Eye

by Zen Master Dogen

  There are teachers in the Lesser Vehicles who groundlessly say that threads are incarnated bodies of the tree god. Practitioners of the Great Vehicle should laugh about it. Which thread is not an incarnated body? Those who have ears to hear about incarnated bodies may not have the eyes to see them. Know that among the cloths you pick up, there can be common cloth and silk. Because cloth is made differently in different regions, it is difficult to identify the materials. Eyes cannot see the difference. Do not discuss whether the material you pick up is silk or common cloth. Just call it discarded cloth.

  Even if a human or a deva turns into discarded cloth, it is not sentient but just discarded cloth. Even if a pine or chrysanthemum turns into discarded cloth, it is not insentient but just discarded cloth. Discarded cloth is actualized only when you accept that discarded cloth is beyond silk or common cloth, not gold, silver, or a pearl. Discarded cloth is not yet dreamed of by those who have not yet given up discrimination between silk and common cloth.

  Once a monk asked Old Buddha [Huineng], “Is the robe you received at midnight at Mount Huangmei common cloth or silk? What is it?”

  Huineng said, “Not common cloth, not silk.”

  Know that a kashaya is neither silk nor common cloth. This is a profound teaching of the buddha way.

  Venerable Shanavasin is the third entrusted ancestor of the dharma treasury. He was born wearing a layperson’s robe. The robe turned into a kashaya when he became a monk.

  Nun Shuklayah was born with a kashaya, birth after birth, and in between, as a result of offering a carpet to the Buddha.

  When we meet Shakyamuni Buddha and leave the household, the lay clothing we acquire at birth immediately turns into a kashaya, just as Shanavasin’s did. Thus, a kashaya is neither silk nor common cloth. The power of buddha dharma transforms body, mind, and all things in this way.

  It is clear that our body, mind, and environs are immediately transformed when we leave the household and receive the precepts. But we often do not notice this because of our ignorance. This effect of buddha dharma is applied not only to Shanavasin and Nun Shuklayah but to us all. Do not doubt this great benefit. Endeavor to clarify this point. The kashaya that covers the body of one who has received the precepts is not limited to common cloth or silk. The Buddha’s transformation is beyond our comprehension. The pearl hidden inside the robe is beyond the understanding of those who count letters.

  Study the shape, color, and measurement of buddhas’ kashayas. See whether they have size or are sizeless, whether they have form or are formless. This is what the ancestors in India and China in the past and at present have studied and authentically transmitted. Those who see and hear this original inheritance that has come from ancestor to ancestor and yet do not accept it cannot be excused. This is due to their ignorance and distrust. It is throwing away the true and seeking the false, giving up the essential and wishing for the trivial, making light of the Tathagata.

  Those who arouse the aspiration for enlightenment should without fail receive the authentic transmission of the ancestors. As dharma descendants we have not only encountered the rarely encountered buddha dharma, but we have seen, studied, and received the authentically transmitted buddha kashaya. In this way we see the Tathagata, we hear the Buddha expound the dharma, we are illuminated by the Buddha, we enjoy the Buddha’s enjoyment, we receive the one-to-one transmission of the Buddha’s mind, and we attain the Buddha’s marrow. Thus, we are intimately wrapped in the kashaya of Shakyamuni Buddha. We personally accompany the Buddha and receive this kashaya from the Buddha.

  This is how to wash a kashaya: You put it unfolded into a clean wooden tub, cover it with thoroughly boiled water that has been purified by incense, and leave it for one hour [roughly two hours by the modern way of counting]. Another way is to boil water mixed with pure ash and cover the kashaya until the water cools. Nowadays it is common to use ash water. It is called aku no yu in Japan.

  When the ash water cools, rinse the kashaya many times with clear, hot water. Do not scrub it with your hands or stomp on it. After thus removing sweat and oil stains, mix fragrant powder of sandalwood or aloeswood with cold water and rinse the kashaya in it.

  Then, hang it on a clean rod to dry. When it is completely dry, fold it and put it high on the altar. Burn incense, spread flower petals on the altar, circumambulate the kashaya clockwise a few times, and bow to it. After three, six, or nine full bows, kneel and put your palms together, then hold up the kashaya with both hands, chant the kashaya verse, and put it on properly.

  The World-Honored One, Shakyamuni Buddha, said to the great assembly:

  Good assembly, long ago in my previous life when I was with Ratnakosha Buddha, I was called Mahakaruna Bodhisattva. Once, in front of the Ratnakosha Buddha, I made these vows:

  Ratnakosha Buddha, after I attain buddhahood, there may be those who, following my teaching, leave the household and wear a kashaya, and still break important precepts, hold wrong views, or ignore the three treasures. And there may be monks, nuns, laymen, or laywomen who arouse respectful minds and honor the great robe, revering the buddha, dharma, and sangha. I vow that there will not be even one such person in the Three Vehicles who misses receiving a prediction of enlightenment or turns away from my teaching. Otherwise, this would contradict the vows of all buddhas who have been present for limitless eons in the worlds of the ten directions, and thus I would not attain unsurpassable, complete enlightenment.

  Ratnakosha Buddha, after I attain buddhahood, if any devas, dragons, humans, or nonhumans revere, make offering to, or admire one who wears the kashaya, I vow that such beings, who see even a small piece of kashaya, will practice in the Three Vehicles without regressing.

  If there are sentient beings overcome by hunger or thirst, poverty-stricken, or in most humble positions, as well as hungry ghosts, who obtain a piece of a kashaya no bigger than a hand, I vow that such beings will be satisfied with food and drink, and that their wishes will be immediately actualized.

  If there are sentient beings who are in conflict, harbor grudges, and fight one another, or if there are devas, dragons, gandharvas, asuras, garudas, kinnaras, mahoragas, kumbhandas, pisachas, humans, or nonhumans who fight one another, I vow that if such beings think of a kashaya, then compassionate mind, gentle mind, generous mind, serene mind, wholesome mind will rise and they will attain purity.

  If people who battle, quarrel, or are in legal conflicts bring a patch of kashaya for self-protection and pay respect to it, they will always be victorious and overcome difficulties, because others will not harm, confuse, or belittle them.

  Ratnakosha Buddha, if my kashaya did not possess the above five sacred powers, I would be deceiving all buddhas who have been present for limitless eons in the world of the ten directions, and I would not achieve unsurpassable, complete enlightenment for conducting buddha activities in the future; thus I would be without wholesome dharma and unable to overcome those who are outside the way.

  Good assembly, Ratnakosha Buddha then extended his golden right arm, stroked Mahakaruna Bodhisattva on the head, and said in admiration, “Splendid, splendid, courageous bodhisattva. Your vow is a rare treasure that expresses great wisdom. You will actualize unsurpassable, complete enlightenment and your kashaya robe will possess those five sacred powers and cause immeasurable benefit.”

  Good assembly, upon hearing Ratnakosha Buddha’s admiration, Mahakaruna Bodhisattva rejoiced and became exuberant. Then Ratnakosha Buddha extended his golden right arm, with long and slender fingers and palm as soft as a feathery celestial robe. Ratnakosha Buddha stroked the bodhisattva on the head and turned him into a youth of twenty.

  Good assembly, all the devas, dragons, gandharvas, humans, and nonhumans placed their hands together and dedicated flowers and music to Mahakaruna Bodhisattva. They continued to admire the bodhisattva while they sat still.

  From the time when Shakyamuni Buddha was alive in this world up to the present, these five sacred powers of the kashaya have been describe
d in sutras and precept texts for bodhisattvas and shravakas. Indeed, the kashaya is a buddha robe of all buddhas of the past, present, and future. Although the power of all kashayas is unlimited, receiving a kashaya from the heritage of Shakyamuni Buddha excels receiving a kashaya from the heritage of other buddhas.

  The reason for this is that Shakyamuni Buddha made these vows to initiate the power of the kashaya in his former life as Mahakaruna Bodhisattva when he made five hundred vast vows to Ratnakosha Buddha. The power of the kashaya is unlimited and beyond thought. Thus, what transmits the skin, flesh, bones, and marrow of the World-Honored One is the kashaya robe. Ancestors who have transmitted the treasury of the true dharma eye have always authentically transmitted a kashaya.

  Sentient beings who maintain and pay respect to a kashaya have always attained the way within two or three lifetimes. Even wearing the kashaya as a joke or for profit can lead to attainment of the way.

  Ancestor Nagarjuna said, “Home leavers in buddha dharma, you can resolve your crimes and attain liberation even if you break precepts and commit crimes, as mentioned in the Sutra on the Former Birth of Nun Utpalavarna:”

  At the time when the Buddha was in this world, Nun Utpalavarna attained six miraculous powers and became an arhat. She visited noble householders and talked about the life of home leavers. She encouraged noble women to become nuns.

  They said, ‘‘We are young and beautiful. It would be hard to keep the precepts.”

  Utpalavarna said, “It’s all right to break the precepts. Leave the household first.”

  The women said, “If we break the precepts, we will fall into hell. How can we do that?”

  Utpalavarna said, “Then go ahead and fall into hell.”

  They laughed and said, “We would be punished in hell. How can we fall into hell?”

  Utpalavarna said, “Reflecting on my former life, I was an entertainer, putting on various costumes and speaking memorized lines. Once, I put on a nun’s clothes for a joke. As a result of this action, I was reborn as a nun at the time of Kashyapa Buddha. Because of my high status and proper conduct, I grew arrogant and broke a precept. I fell into hell and experienced various punishments. In my next birth I met Shakyamuni Buddha, left the household, attained six miraculous powers, and became an arhat. From this I know that if you leave the household and receive precepts, even if you break a precept, you can become an arhat because of the merit of the precepts you have received. But you cannot attain the way if you only create unwholesome deeds without receiving the precepts. I was once a criminal falling in and out of hell. If a mere criminal dies and enters hell, there is nothing to attain. So, you should know that even if you break a precept, you can attain the fruit of the way.”

  The cause of Nun Utpalavarna’s becoming an arhat in this story is none other than putting on a kashaya for a joke. In her second birth, she became a nun at the time of Kashyapa Buddha, and in her third birth she became a great arhat at the time of Shakyamuni Buddha and accomplished the three types of knowledge and six miraculous powers. The three types of knowledge are the celestial eye, knowing the past, and knowing how to remove desires. The six miraculous powers are the power of celestial activity, insight into others’ minds, the celestial eye, the celestial ear, knowing the past, and removing desires.

  Indeed, a mere criminal dies in vain and enters hell. The criminal comes out of hell and becomes a criminal. As Utpalavarna had a causal connection with the precepts, even though she broke a precept, she was able to attain the way. As a result of putting on a kashaya for a joke, she could attain the way even in her third birth. How much more likely you are to attain the way if you arouse a pure heart of trust and put on a kashaya for the sake of unsurpassable enlightenment! Can the merit not be complete? Even further, the merit of maintaining a kashaya with utmost respect throughout a lifetime is vast and boundless.

  Those who arouse the aspiration for enlightenment should immediately receive a kashaya. To encounter this fortunate life but not to plant buddha seeds is regrettable. Having received a human body in this world, Jambudvipa, you have a chance to meet Shakyamuni Buddha’s dharma, to share life with ancestors who are heirs of buddha dharma, and to receive a kashaya that has been directly transmitted from person to person. It would be a pity not to do this and to spend your life in vain.

  In the authentic transmission of the kashaya, only transmission through the ancestors is authentic heritage. Transmission through other teachers cannot compare to this. However, even if you receive a kashaya from a teacher without transmission, the merit is profound. How much more merit there is in receiving a kashaya from an authentic teacher of heir-to-heir, face-to-face transmission! Indeed, in this way you become a dharma child and a dharma grandchild of the Tathagata. This is truly to inherit the Tathagata’s skin, flesh, bones, and marrow.

  The kashaya is transmitted through buddhas of the ten directions in the past, present, and future without a break. Buddhas, bodhisattvas, shravakas, and pratyeka-buddhas of the ten directions in the past, present, and future maintain it.

  For making a kashaya, coarse cloth is basic. When coarse cloth is not available, more finely woven cloth may be used. In case there is neither coarse cloth nor finely woven cloth, plain silk may be used. When none of these are available, patterned or open-weave silk may be used. This is permitted by the Tathagata. When no cloth is available, the Tathagata permits making a leather kashaya.

  Kashaya materials should be dyed blue, yellow, red, black, or purple. The color should be subdued and indistinct. The Tathagata always wore a kashaya of skin color. This is the original kashaya color.

  The kashaya transmitted by Bodhidharma was bluish black. It was made of cotton from India, which is still kept at Mount Caoxi. This kashaya was transmitted for twenty-eight generations in India and five generations in China to Huineng of Mount Caoxi. Now, disciples of Huineng maintain the tradition of this buddha robe. Monks of other lineages have nothing close to it.

  There are three types of kashaya material: excrement-cleaning cloths, animal hair or bird feathers, and patched cloths. I have already mentioned that a robe usually consists of excrement-cleaning cloth. A robe made of animal hair or bird feathers is called a down robe. A robe made of patched cloths is made of old, worn-out cloths. Cloths desirable by worldly standards are not used.

  [The One Hundred One Practices of the Sarvastivada School says:]

  Senior Monk Upali said to the World-Honored One, “Great virtuous World-Honored One, how many panels does a great robe have?”

  The Buddha said, “There are nine kinds of robes. The number of panels may be nine, eleven, thirteen, fifteen, seventeen, nineteen, twenty-one, twenty-three, or twenty-five. The first three kinds of great robes consist of panels of one short and two long pieces of cloth. The second three kinds of great robes consist of panels of one short and three long pieces of cloth. The last three kinds of great robes consist of panels of one short and four long pieces of cloth. A robe with more panels is not standard.”

  Upali said, “Great virtuous World-Honored One, how many sizes of great robes are there?”

  The Buddha said, “There are three sizes: large, medium, and small. A large robe measures three hasta [the length from elbow to middle fingertip] vertically and five hasta horizontally. A small robe measures two and a half hasta vertically and four and a half hasta horizontally. A medium robe measures between these two.”

  Upali said, “Great virtuous World-Honored One, how many panels does an uttarasangha [outer] robe have?”

  The Buddha said, “It has seven panels. Each panel consists of one short and two long pieces of cloth.”

  Upali said, “Great virtuous World-Honored One, what are the sizes of an uttarasangha robe?”

  The Buddha said, “There are three sizes. A large robe measures three hasta vertically and five hasta horizontally. A small robe measures half a hasta less each way. A medium robe measures between these two.”

  Upali said, “Great virtuous World-Honored One, how man
y panels does an antarvasa [inner] robe have?”

  The Buddha said, “It has five panels. Each panel consists of one short and one long piece of cloth.”

  Upali said, “Great virtuous World-Honored One, what are the sizes of an antarvasa robe?”

  The Buddha said, “There are three sizes: large, medium, and small. A large antarvasa robe measures three hasta vertically and five hasta horizontally. A small and a medium antarvasa robe measure the same as the uttarasangha robe.”

  The Buddha also said, “There are two other types of antarvasa robe. One measures two hasta vertically and five hasta horizontally. The other measures two hasta vertically and four hasta horizontally.”

  The sanghati robe is the double robe. The uttarasangha robe is the outer robe. The antarvasa robe is the inner or under robe. The sanghati robe is also called the great robe, the visiting palace robe, or the expounding dharma robe. The uttarasangha robe is a seven-panel robe. It is a less formal robe for joining the assembly. The antarvasa is a five-panel robe, which is an informal or a work robe.