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千崎如幻 Senzaki Nyogen (1876–1958)



PDF: Vasfurulya
Fordította: Hetényi Ernő

PDF: 101 zen történet
Fordította: Bánfalvi András

PDF: Százegy zen történet
Fordította: Szigeti György

Tíz bika
Fordította: Acsai Roland

A tíz bika történet
Fordította: Dobosy Antal

The Iron Flute
Translated by Nyogen Senzaki & Ruth Strout McCandless

PDF: Zen Flesh, Zen Bones
Compiled by
Nyogen Senzaki & Paul Reps

DOC: 101 Zen Stories
101 Zen Stories
Transcribed by Nyogen Senzaki & Paul Reps

"10 Bulls"
Introduction and verse by Kuoan Shiyuan [Kakuan Shien]
Transcribed by Nyogen
Senzaki & Paul Reps
Woodblock prints by 德力富吉郎 Tokuriki Tomikichirō

The Gateless Gate by Mumon (1228)
Transcribed by Nyogen Senzaki & Paul Reps

PDF: Buddhism and Zen
Translated by Nyogen Senzaki & Ruth Strout McCandless

PDF: Reflections on Zen Buddhism
by Nyogen Senzaki

PDF: Sufism and Zen
by Nyogen Senzaki

The Gateless Gate by Mumon (1228)
Transcribed by Nyogen Senzaki (1876–1958) & Paul Reps (1895–1990) in 1934
in Zen Flesh, Zen Bones, pp. 109-161.

  1. Joshu's Dog
  2. Hyakujo's Fox
  3. Gutei's Finger
  4. A Beardless Foreigner
  5. Kyogen Mounts the Tree
  6. Buddha Twirls a Flower
  7. Joshu Washes the Bowl
  8. Keichu's Wheel
  9. A Buddha before History
  10. Seizei Alone and Poor
  11. Joshu Examines a Monk in Meditation
  12. Zuigan Calls His Own Master
  13. Tokusan Holds His Bowl
  14. Nansen Cuts the Cat in Two
  15. Tozan's Three Blows
  16. Bells And Robes
  17. The Three Calls Of The Emperor's Teacher
  18. Tozan's Three Pounds
  19. Everyday Life Is The Path
  20. The Enlightened Man
  21. Dried Dung
  22. Kashapa's Preaching Sign
  23. Do Not Think Good, Do Not Think Not-Good
  24. Without Words, Without Silence
  25. Preaching From The Third Seat
  26. Two Monks Roll Up The Screen
  27. It Is Not Mind, It Is Not Buddha, It Is Not Things
  28. Blow Out The Candle
  29. Not The Wind, Not The Flag
  30. This Mind Is Buddha
  31. Joshu Investigates
  32. A Philosopher Asks Buddha
  33. This Mind Is Not Buddha
  34. Learning Is Not The Path
  35. Two Souls
  36. Meeting A Zen Master On The Road
  37. A Buffalo Passes Through The Enclosure
  38. An Oak Tree In The Garden
  39. Ummon's Sidetrack
  40. Tipping Over A Water Vase
  41. Bodhidharma Pacifies The Mind
  42. The Girl Comes Out From Meditation
  43. Shuzan's Short Staff
  44. Basho's Staff
  45. Who Is He?
  46. Proceed From The Top Of The Pole
  47. Three Gates Of Tosotsu
  48. One Road Of Kembo
  49. Amban's Addition

Nyogen Senzaki, Eloquent Silence
Nyogen Senzaki's Gateless Gate and Other Previously Unpublished Teachings and Letters
Wisdom Publications, 2008, 350 pages
The most comprehensive collection available of Nyogen Senzaki's brilliant teachings, Eloquent Silence brings new depth and breadth to our knowledge and appreciation of this historic figure. It makes available for the first time his complete commentaries on the Gateless Gate, one of the most important and beloved of all Zen texts, as well as on koans from the Blue Rock Annals and the Book of Equanimity. Amazingly, some of these commentaries were written while Senzaki was detained at an internment camp during WWII. Also included are rare photographs, poems reproduced in Senzaki's beautiful calligraphy and accompanied by his own translations, and transcriptions of his talks on Zen, esoteric Buddhism, the Lotus Sutra, what it means to be a Buddhist monk, and other subjects. Roko Sherry Chayat has edited Nyogen Senzaki's words with sensitivity and grace, retaining his wry, probing style yet bringing clarity and accessibility to these remarkably contemporary teachings.

pp. 51-53: Gutei's Finger
Translated with commentary by Nyogen Senzaki


PDF: Reflections on Zen Buddhism
by Nyogen Senzaki
The following articles originally appeared in Pacific World I, no. 2 (September 1925): pp. 40–42, 56; Pacific World II, no. 2 (March 1926): pp. 41, 48; and Pacific World II, no. 6 (May 1926): pp. 57, 71.


The Last Statement of Nyogen Senzaki


In Memoriam Nyogen Senzaki (1876-1958)
In: The Iron Flute : 100 Zen Kōan with commentary by Genrō, Fūgai and Nyogen.
Translated and edited by Nyogen Senzaki and Ruth Strout McCandless;
C. E. Tuttle, Ruthland, Vt. & Tokyo, 1961, pp. 159-165.

Sōen Shaku on Nyogen Senzaki

IF THE hitting of Tê-shan’s big stick covers me like rain, I will not
be frightened. If the shouting of Lin-chi’s “Katsu!” roars like a
thunderstorm, I will not be surprised. If Punna’s sermons are as
fluent as running water and Shariputra’s wisdom sparkles like the
morning star, I will not envy them. If one keeps the precepts,
consecrates his life, lives alone in a mountain hut, takes his meal
once a day, fasts often, makes his body transparent with pure food,
and performs Buddhist ceremonies six times a day, but lacks the
vow to save all sentient beings, I cannot encourage myself to
respect him.
My idea is shown in the Saddharma-pundarika Sutra as a
character named “ Bodhisattva Never-Despised.” If in our day a
Bodhisattva accomplishes realization of selflessness, using his
hands only for loving-kindness as a mother cares for her baby,
walks the road of life to serve him, rocks the cradle to comfort him,
and thinks of all boys and girls as her own children, so a monk
considers all workers on the different stages as his companions,
makes a home without wife or children, gathers mentors with no
discrimination of guest and host, speaks plain humanity, implying
Buddha-nature, he will certainly bring my admiration and make
me shed tears of sympathy. I wonder, how many monks or priests
such as this are among the hundred thousand Buddhist workers in
Monk Nyogen tries to live the Bhikkhu’s life according to the
teaching of Buddha, to be non-sectarian with no connection to a
temple or headquarters; therefore, he keeps no property of his own,
refuses to hold a position in the priest-hood, and conceals himself
from noisy fame and glory. He has, however, the four vows—
greater than worldly ambition, with Dharma treasures higher than
any position, and loving-kindness more valuable than temple
treasures. He walked out of my monastery and now wanders around
the world, meeting young people, associating with their families,
and making religion, education, ethics, and culture the steps to
climb to the highest. He is still far from being a “ Bodhisattva
Never-Despised,” but I consider him as a soldier of the crusade to
restore the peaceful Buddha-land for all mankind and all sentient
beings. Every step of continuation means success to him for this
sort of endless work. I congratulate him this very moment.
Autumn 1901
Engaku Monastery

An Autobiographical Sketch
As Told to One of His Students

YOU HAVE asked me about my past training and my work in
America. I am merely a nameless and homeless monk. Even to
think of my past embarassess me. However, I have nothing to
hide. But, you know, a monk renounces the world and wishes to
attract as little attention as possible, so whatever you read here you
must keep to yourself and forget about it.
My foster father began to teach me Chinese classics when I
was five years old. He was a Kegon scholar, so he naturally gave
me training in Buddhism. When I was eighteen years old, I had
finished reading the Chinese Tripitaka, but now in this old age I
do not remember what I read. Only his influence remains: to live
up to the Buddhist ideals outside of name and fame and to avoid as
far as possible the world of loss and gain. I studied Zen in the Sōtō
school first, and in the Rinzai school later. I had a number of
teachers from both schools, but I gained nothing. I love and respect
Sōen Shaku more than all other teachers, but I do not feel like
carrying all my teachers’ names on my back like a sandwich man;
it would almost defile them.
In those days one who passed all kōans called himself the first
and best successor of his teacher and belittled others. My taste does
not agree with this manner. It may be my foster father’s influence,
but I have never made any demarcation of my learning, so do not
consider myself finished at any point. Even now I am not
interested in inviting many friends to our meetings. You may
laugh, but I am really a mushroom without a very deep root, no
branches, no flowers, and probably no seeds.
After my arrival in this country in 1905 , I simply worked through
many stages of American life as a modern Sudhana—meditating
alone in Golden Gate Park or studying hard in the public library of
San Francisco. Whenever I could save money, I would hire a hall
and give a talk on Buddhism, but this was not until 1922. I
named our various meeting places a floating Zen-dō. At last in
1928 I established a Zen-dō, which I have carried with me as a
snail his shell; thus, I came to Los Angeles in 1931. I feel only
gratitude to my teachers and all my friends, and fold my hands
palm to palm.

Nyogen Senzaki on His Zen-dō

In the beginning this place was selected by some Japanese
Buddhist friends as a shelter for Buddhist monks. My ideal as a
Buddhist monk is to have no permanent place to stay, but to take
a course of pilgrimage as a lone cloud floating freely in the blue
sky. Even though I have been staying in this place two years and
five months, I have always considered myself a pilgrim on a
journey, making each a day a transient stay. As it is a transient
stay, I do not worry about tomorrow. It is today I am living with
gratitude. What can my regret do with the happenings of
yesterday? If I have to go away for a long trip, some other monk or
monks may stay in this shelter, transiently, the same as I. As long
as this principle of Anikka, the principle of impermanence, is
practiced, this shelter will remain a Buddhist house. In fact, I am
passing away every day. What you saw about me yesterday, you
cannot see any more. Tomorrow you will meet a man who looks
like Senzaki, but he is not the Senzaki you met today. As long as
you dwell in the understanding of Anatta, the principle of nonindividuality,
our relation will be Buddhistic.
If any of you have a desire to move our meditation hall to
another location to increase your comfort and pleasure, you are
clinging to delusions which are not Buddhistic at all. True
Buddhists never proselytize. I did not ask you to come to this
place; your own Buddha-nature guided you here. If a new location
and a better house would attract more people, what would be the
use of them if we had no Buddhist spirit within ourselves? Some
may say they are satisfied with this location and house, but for the
sake of strangers we must make it more attractive. This world is
nothing but the phenomena of dissatisfaction. Wherever one goes,
one must face some sort of suffering. This is the principle of
Dukkha, the principle of suffering, which Buddha repeatedly
stressed. Those who come for comfort and pleasure will never be
satisfied in a Buddhist house. They have not belonged here from
the beginning, so why should we try to attract them? This house
is a shelter for Buddhist monks, and you, our honorable guests,
should feel obliged to follow its principles. If you wish to
meditate, I will join you in meditation. If you wish to study
scriptures, I will assist your learning. If you wish to take the vows
to keep the precepts, I will ordain you as monks, nuns, upasakas,
or upasikas, and will endeavor to live the Buddhist life with you.
If you wish to donate material or immaterial things, the monks
will receive them in the name of the Dana-paramita. You need not
worry how and where your seeds of charity are planted. Just give
and forget. This is the way to maintain the Sangha, the group of
practical Buddhists. No guest of the Buddhist house should worry
about spreading the teaching or maintaining the movement. His
time should be utilized in meditation, understanding the
scriptures, and practicing what he is learning in his own world.
This is the true spirit by which the teaching of Buddha will remain
among mankind in its proper form.
Of course, I have no objection to your starting your own
movement with the understanding you have attained, but while
you are coming to this meditation hall, I wish you to be the
“ silent partner” of Zen. Throw out your ideas of teaching others,
and devote yourselves to study—there are one thousand seven
hundred kōans that you have to pass. There are five thousand
books on Buddhism in European languages, which require your
reading. And as for realization, once you think you have attained
something, you will find yourself ten thousand feet below and have
to start at the bottom again.
I am telling you this in such a severe way because I want you
to attain the real, Buddhist enlightenment. There are many
teachings from the Orient, but none of them can lead you to true
enlightenment, true emancipation, except Zen Buddhism. They
may satisfy your worldly desires, which they call spiritual
attainment, but they will not lead you to the highest stage of
Nirvana; you will drop to the world of dust again as an arrow shot
toward the heavens falls to earth. What I say is the echo of my
teacher’s wisdom, and what my teacher told me is the wisdom of
his teacher. We can trace directly through history seventy-nine
generations of teachers to Buddha Shakyamuni. I shall tell you
how to discipline yourselves until you are ready to practice Zen
meditation. I could give you a longer discourse, but until you are
ready to enter Samadhi, the more you hear about the theories and
speculations, the more you will carry the unnecessary burden upon
your shoulders.
I wish all of you to come practice the true Buddhism,
following the discipline of Zen monks, and forgetting your own
self-limited, worldly opinions.
September 19, 1933