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Ikka myōju, known in English as One Bright Jewel or One Bright Pearl, is a book of the Shōbōgenzō by the 13th century Sōtō Zen monk Eihei Dōgen. It was written in the summer of 1238 at Dōgen's monastery Kōshō-ji outside of modern day Kyoto. The essay marked the beginning of a period of high output of Shōbōgenzō books that lasted until 1246. The book appears as the seventh book in both the 75 and 60 fascicle versions of the Shōbōgenzō, and it is ordered fourth in the later chronological 95 fascicle Honzan editions. The essay is an extended commentary on the famous saying of the Tang Dynasty monk Xuansha Shibei that "the ten-direction world is one bright jewel", which in turn references the Mani Jewel metaphors of earlier Buddhist scriptures. Dōgen also discusses the "one bright jewel" and related concepts from the Shōbōgenzō essay in two of his formal Dharma Hall Discourses, namely numbers 107 and 445, as well as his Kōan commentaries 23 and 41, all of which are recorded in the Eihei Kōroku.

The Mani Jewel
The title of the essay is often translated into English as One Bright Pearl instead of One Bright Jewel. Shohaku Okumura, a modern Zen priest and Dōgen scholar, points out that while the character in question (珠) can be used to refer to a pearl, gem, or any kind of jewel, the text clearly uses the term in reference to the "Mani Jewel" (摩尼珠), a mythical transparent object mentioned in a wide variety of Buddhist texts. Because pearls are not transparent, and because the transparency is essential for the meaning of the essay, "pearl" is therefore incongruous with the context of the writing. Okumura further argues that a knowledge of the Mani Jewel as it appears in prior texts is essential for understanding the meaning of Dōgen's essay.

Early References to the Mani Jewel
The Mani Jewel makes its first appearance in the Pali Nikāyas where it is mentioned as one of the seven treasures owned by a "wheel-turning king". The Mahasudhassana Sutta in the Digha Nikaya describes the Mani Jewel as follows: “It was  a  beryl,  pure,  excellent,  well-cut into eight  facets,  clear,  bright,  unflawed, perfect in  every  respect. The luster  of  this Jewel-Treasure radiated for an entire yojana round about.

The Mani Jewel in this text serves as the source of virtue and good governance for the king. Without it he would lose his throne.

Later texts describe the Mani Jewel differently. One version is the Cintamani or wish-fulfilling jewel. It was said to be originally owned by the God Indra, but it fell to the earth during a war with the Asuras, allowing whoever possess it to have their wishes granted. Depictions of the Bodhisattvas Ksitigarbha and Avalokiteshvara sometimes show them holding this Cintamani, indicating their ability to fulfill the wishes of sentient beings.

The Mani Jewel also appears as a water purifying jewel (清水摩尼) where it could be placed in muddy water by traveling monks, causing any cloudiness to settle out leaving the water clear and pure. This version of the jewel is mentioned in the Abhidharma-kosa where it is used as a metaphor for faith as an agent capable of dispelling uncertainty.

Yet another depiction of the jewel is in the metaphor of Indra's net which appears in the Avatamsaka Sutra. It describes a net of infinite size with infinite knots, with each knot containing a Mani Jewel with infinite facets. Each individual Mani Jewel reflects every other Mani Jewel in the same way that any individual being or phenomenon is indistinguishable from the whole or noumenon due to their fundamental interconnectedness.

The Mani Jewel in Buddha Nature Sutras
The Lankavatara Sutra, the Sutra of Perfect Enlightenment, and the Surangama Sutra all used the Mani Jewel as metaphors for Buddha-nature. It was this metaphor in particular that Xuansha Shibei had in mind for his expression "the ten-direction world is one bright jewel", and is thus the primary focus of Dōgen's essay. In these sutras, a transparent Mani Jewel within us changes colors depending on the conditions around us, representing the five skandhas. The Mani Jewel itself represents each being's Buddha-nature, but because of the three poisons of ignorance, attachment, and aversion, a being sees only the various colors emitted by the jewel. These are mistakenly perceived as the defilements rather than the purity of the jewel itself, which is merely reflecting conditions around it. Thus Buddha-nature is not perceived and only the five skandhas are seen, which are then conflated with a sense of self in opposition to the Buddhist idea of anātman or no-self.

The Mani Jewel in Zen
Later, the Mani Jewel began to appear in texts produced by Zen Buddhists. An early example is found in Guifeng Zongmi's work Chart of the Master-Disciple Succession of the Chan Gate That Transmits the Mind Ground in China in which he compares the four contemporary Zen schools: the Northern  School, the Ox Head School, the Hongzhou school and the Heze school. He accomplishes this by comparing how each school would interpret the Mani Jewel metaphor used in the Sutra of Perfect Enlightenment discussed above. The text also contains the first use of the specific phrase, "one bright jewel" (一顆明珠). According to Guifeng, the Northern School would believe in a fundamentally pure Mani Jewel that must be cleaned to reveal its purity; the Ox Head school would perceive both the color reflections and the Mani Jewel itself as empty; the Hongzhou school would say that the blackness covering the Mani Jewel is the Jewel itself, and that its purity can never be seen; the Heze School (to which Guifeng belonged) would interpret the black color covering the jewel as an illusion that is in fact just a manifestation of its brightness such that the surface defilements and the purity of the Jewel interpenetrate one another.

The 60 Fascicle Version
Bold text indicates a fascicle not also included in the 75 fascicle version

An asterisk (*) indicates a fascicle not found in any other version

1. 	Genjōkōan 現成公案

2. 	Maka hannya haramitsu 摩訶般若波羅蜜 The Perfection of Wisdom

3. 	Busshō 佛性 Buddha Nature

4. 	Shinjin gakudō 身心學道 Practicing the Way with the Body and Mind

5. 	Sokushin zebutsu 即心是佛 The Very Mind is Buddha

6. 	Gyōbutsu igi 行佛威儀 Deportment of the Practicing Buddha

7. 	Ikka myōju 一顆明珠 One Bright Pearl

8.     Sanji gō 三時業

9. 	Kobutsushin 古佛心 The Old Buddha Mind

10. 	Daigo 大悟 Great Awakening

11. 	Zazen gi 坐禪儀 Principles of Zazen

12.    *Hokke ten hokke 法華轉法華

13. 	Kaiin zanmai 海印三昧 The Ocean Seal Samadhi

14. 	Kūge 空華 Sky Flowers

15. 	Kōmyō 光明 Illuminating Wisdom

16. 	Gyōji (Part 1) 行持

17.    Gyōji (Part 2) † in the 75 fascicle version the text is not divided into two parts

18. 	Kannon 觀音

19. 	Kokyō 古鏡 The Old Mirror

20. 	Uji 有時

21. 	Juki 授記 Conferring Predictions

22.    Tsuki 都機 The Moon

23. 	Zenki 全機 Full Function † Zenki and Tsuki are reversed in the 75 fasicle version

24. 	Gabyō 畫餅 Painted Cakes

25. 	Keisei sanshoku 谿聲山色 Sounds of the Valley, Forms of the Mountain

26. 	Bukkōjōji 佛向上事 What Is Beyond the Buddha

27. 	Muchū setsumu 夢中説夢

28.    *Bodaisatta shishōhō 菩提薩埵四摂法

29.    Inmo 恁麼 Being So † appears 17th in the 75 fasicle version

30. 	Kankin 看經 Sutra Reading

31. 	Shoaku makusa 諸悪莫作 Not Doing Evils

32. 	Sangai yuishin 三界唯心 The Three Realms Are Only Mind † appears as the 41st in the 75 fascicle version

33. 	Dōtoku 道得

34. 	Hotsu bodai shin 發心菩提 35. 	Jinzū 神通 Spiritual Powers

36. 	Arakan 阿羅漢 The Arhat

37. 	Henzan 徧參 Extensive Study † appears 57th in the 75 fascicle version

38. 	Kattō 葛藤 Twining Vines

39. 	Shiba 四馬

40. 	Hakujushi 柏樹子 The Cypress Tree

41. 	Kesa kudoku 袈裟功徳

42.    Hou 鉢盂 † from this point the arrangement of the 60 and 75 fascicle versions differ substantially

43. 	Kajō 家常 Everyday Matters

44. 	Ganzei 眼睛 The Eye

45. 	Jippō 十方 The Ten Directions

46. 	Mujō seppō 無情説法 The Insentient Preach the Dharma

47. 	Kenbutsu 見佛

48. 	Hosshō 法性 Dharma Nature † this fascicle up to Senmen are numbered the same in the 75 fasicle version

49. 	Darani 陀羅尼 Dharani

50. 	Senmen 洗面 † this fascicle was rewritten for the 75 fascicle version

51. 	Ryūgin 龍吟 Song of the Dragon † this fascicle up to Nyorai zenshin are sequential in the 75 fasicle version as well

52. 	Soshi seirai i 祖師西来意 The Intention of the Ancestral Master's Coming from the West

53. 	Hotsu bodai shin 發菩提心 Bringing Forth the Mind of Bodhi

54. 	Udon ge 優曇華

55. 	Nyorai zenshin 如來全身

56. 	Kokū 虚空

57. 	Ango 安居

58. 	Shukke kudoku 出家功徳

59. 	Kuyō shobutsu 供養諸佛

60. 	Kie buppōsō bō 歸依佛法僧寶

The 75 Fascicle Version
Bold text indicates a fascicle not also included in the 60 fascicle version

An asterisk (*) indicates a fascicle not found in any other version

1. 	Genjōkōan 現成公案

2. 	Maka hannya haramitsu 摩訶般若波羅蜜 The Perfection of Wisdom

3. 	Busshō 佛性. Buddha Nature

4. 	Shinjin gakudō 身心學道 Practicing the Way with the Body and Mind

5. 	Sokushin zebutsu 即心是佛 The Very Mind is Buddha

6. 	Gyōbutsu igi 行佛威儀 Deportment of the Practicing Buddha

7. 	Ikka myōju 一顆明珠 One Bright Pearl

8. 	Shin fukatoku 心不可得 The Mind Cannot Be Got

9. 	Kobutsushin 古佛心 The Old Buddha Mind

10. 	Daigo 大悟 Great Awakening

11. 	Zazen gi 坐禪儀 Principles of Zazen

12. 	*Zazen shin 坐禪箴 Lancet of Zazen

13. 	Kaiin zanmai 海印三昧 The Ocean Seal Samadhi

14. 	Kūge 空華 Sky Flowers

15. 	Kōmyō 光明 Illuminating Wisdom

16. 	Gyōji 行持 Continuous Practice

17. 	Inmo 恁麼 Being So

18. 	Kannon 觀音 Avalokiteśvara

19. 	Kokyō 古鏡 The Old Mirror

20. 	Uji 有時 Being-Time

21. 	Juki 授記 Conferring Predictions

22. 	Zenki 全機 Full Function

23. 	Tsuki 都機 The Moon

24. 	Gabyō 畫餅 Painted Cakes

25. 	Keisei sanshoku 谿聲山色 Sounds of the Valley, Forms of the Mountain

26. 	Bukkōjōji 佛向上事 What Is Beyond the Buddha

27. 	Muchū setsumu 夢中説夢 Expounding a Dream Within a Dream

28. 	Raihai tokuzui 禮拜得髓 Getting the Marrow by Doing Obeisance

29. 	Sansui kyō 山水經 The Mountains and Waters Sutra

30. 	Kankin 看經 Sutra Reading

31. 	Shoaku makusa 諸悪莫作 Not Doing Evils

32. 	Den e 傳衣 Transmitting the Robe

33. 	Dōtoku 道得 Able to Speak

34. 	Bukkyō 佛教 Buddha's Teaching

35. 	Jinzū 神通 Spiritual Powers

36. 	Arakan 阿羅漢 The Arhat

37. 	*Shunjū 春秋 Spring and Autumn

38. 	Kattō 葛藤 Twining Vines

39. 	Shisho 嗣書 Sucession Record

40. 	Hakujushi 柏樹子 The Cypress Tree

41. 	Sangai yuishin 三界唯心 The Three Realms Are Only Mind

42. 	Sesshin sesshō 説心説性 Talking of the Mind, Talking of the Nature

43. 	Shohō jissō 諸法實相 True Reality of All Dharmas

44. 	Butsudō 佛道 The Way of the Buddha

45. 	Mitsugo 密語 Secret Language

46. 	Mujō seppō 無情説法 The Insentient Preach the Dharma

47. 	Bukkyō 佛經 Buddha's Sutras

48. 	Hosshō 法性 Dharma Nature

49. 	Darani 陀羅尼 Dharani

50. 	Senmen 洗面 Washing the Face

51. 	Menju 面授 Face to Face Transmission

52. 	Busso 佛祖 Buddhas and Ancestors

53. 	*Baika 梅華 Plum Flowers

54. 	*Senjō 洗淨Purification

55. 	Jippō 十方 The Ten Directions

56. 	Kenbutsu 見佛

57. 	Henzan 徧參 Extensive Study

58. 	Ganzei 眼睛 The Eye

59. 	Kajō 家常 Everyday Matters

60. 	Sanjûshichihon bodai bunpō 三十七品菩提分法 Thirty-seven Factors of Awakening

61. 	Ryūgin 龍吟 Song of the Dragon

62. 	Soshi seirai i 祖師西来意 The Intention of the Ancestral Master's Coming from the West

63. 	Hotsu bodai shin 發菩提心 Bringing Forth the Mind of Bodhi

64. 	Udon ge 優曇華 Udumbara Flower

65. 	Nyorai zenshin 如來全身

66. 	Zanmai ō zanmai 三昧王三昧 The King of Samadhis Samadhi

67. 	Ten hōrin 轉法輪 Turning the Dharma Wheel

68. 	Dai shugyō 大修行 Great Practice

69. 	Jishō zanmai 自證三昧 The Samadhi of Self Verification

70. 	Kokū 虚空 Empty Space

71. 	Hou 鉢盂 Almsbowl

72. 	Ango 安居 Practice Period

73. 	*Tashin tsū 佗心通 Penetration of Other Minds

74. 	Ō saku sendaba 王索仙陀婆 A King Seeks Necessities in Saindhava

75. 	Shukke 出家 Leaving Home

The 12 Fascicle Version
Bold text indicates a fascicle not also included in the 60 fascicle version

An asterisk (*) indicates a fascicle not found in any other version

Note than no fascicles from the 12 fascicle version appear in the 75 fascicle version

1. 	Shukke kudoku 出家功徳

2. 	Jukai 受戒Taking Vows/ Ordination

3. 	Kesa kudoku 袈裟功徳

4. 	Hotsu bodai shin 發心菩提

5. 	Kuyō shobutsu 供養諸佛

6. 	Kie buppōsō bō 歸依佛法僧寶

7. 	Jinshin inga 深信因果 Deep Belief in Cause and Effect

8. 	*Sanji gō 三時業 † this fascicle was rewritten; it differs from 60 fascicle version

9. 	Shiba 四馬

10. 	Shizen biku 四禪比丘

11. 	*Ippyakuhachi hōmyō mon 一百八法明門

12. 	Hachi dainin gaku 八大人覺

28 Fascicle Version
Bold text indicates a fascicle not also included in the 75 fascicle version

An asterisk (*) indicates a fascicle not found in any other version

1.     Bukkōjōji 佛向上事 What Is Beyond the Buddha † this fascicle is found in both the 60 and 75 fascicle versions

2.     *Shōji 生死 Birth and Death

3.     Shin fukatoku 心不可得 The Mind Cannot Be Got † this is the same text found in the 75 fascicle version

4.     *Go shin fukatoku 後心不可得 † this differs from the text in the 75 fascicle version

5. 	Jinshin inga 深信因果 Deep Belief in Cause and Effect

6.     Shohō jissō 諸法實相 True Reality of All Dharmas

7. 	*Butsudō (variant) 佛道 The Way of the Buddha † this differs from the version found in the 75 fascicle version; it was called Dōshin 道心 by later compilers

8.     *'''Raihai tokuzui (variant) 禮拜得髓 Getting the Marrow by Doing Obeisance † this differs from the version found in the 75 fascicle version

9.     Butsudō 佛道 The Way of the Buddha † this is the same text found in the 75 fascicle version

10. 	Zanmai ō zanmai 三昧王三昧 The King of Samadhis Samadhi

11. 	Sanjûshichihon bodai bunpō 三十七品菩提分法 Thirty-seven Factors of Awakening

12. 	Den e 傳衣 Transmitting the Robe

13. 	Bukkyō 佛教 Buddha's Teaching

14. 	Sansui kyō 山水經 The Mountains and Waters Sutra

15. 	Mitsugo 密語 Secret Language

16. 	Ten hōrin 轉法輪 Turning the Dharma Wheel

17. 	Jishō zanmai 自證三昧 The Samadhi of Self Verification

18. 	Dai shugyō 大修行 Great Practice

19. 	Shisho 嗣書 Sucession Record

20.	Hachi dainin gaku 八大人覺 Eight Awakenings of Great Beings

21.    Jukai 受戒Taking Vows/ Ordination

22.    Busso 佛祖 Buddhas and Ancestors

23.    Shizen biku 四禪比丘

24.    Shukke 出家 Leaving Home

25.    Bukkyō 佛經 Buddha's Sutras

26.    Menju 面授 Face to Face Transmission

27. 	Sesshin sesshō 説心説性 Expounding Mind, Expounding Nature

28.    *Yuibutsu Yobutsu 唯佛與佛 Only A Buddha Together With A Buddha

Fascicles Not Originally Included in Shōbōgenzō
Bendōwa 辨道話

Jūundō shiki 重雲堂式

Ji kuin mon 示庫院文

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Yōkō Senne (永興詮慧) (fl. 13th century), more often known simply as Senne (詮慧), was a Japanese Sōtō Zen monk who lived during the Kamakura period and was an important disciple of his sect's founder, Eihei Dōgen. He served as Dōgen's attendent (jisha) after the completion of Dōgen's first monastery, Kōshōhōrin-ji. He compiled the first and ninth volumes of Dōgen's Eihei Kōroku. He is one of only a handful of students to have received dharma transmission from Dōgen along with Koun Ejō and Sōkai. According to legend, Dōgen gave Senne the kāṣāya, or dharma robe, of Furong Daokai, a famous 11th century Chinese Zen master, which had in turn been given to him by his teacher Tiantong Rujing. After Dōgen's death, Senne returned to Kyoto and founded his own temple near Kennin-ji called Yōkō-ji. It no longer exists and its precise location is unknown. His student Kyōgō has also studied under Dōgen, and he became the second abbot of Yōkō-ji. Kyōgō compiled two commentaries on the 75-fascicle version of Dōgen's Shōbōgenzō, the first of which is called Shōbōgenzō shō (正法眼蔵抄) and the second is known as Shōbōgenzō gokikigaki (正法眼蔵御聴書). Collectively, they are called Gokikikgakishō (御聴書抄), which is usually abbreviated as Goshō (御抄). Senne is believed to be the author of the Shōbōgenzō gokikigaki due to the use of the honorific modifier go (御), which would not normally be used to refer to one's own writing. The Gokikigaki contains a date of 1263, suggesting Senne may have completed it around that time. Kyōgō began his Shōbōgenzō shō in 1303 and completed it in 1308, likely suggesting that Senne had already died by this time. The oldest manuscript of the Goshō also contains a commentary on the Brahma Net Sutra dated 1309, but the explanations are attributed to Kyōgō's "former teacher," which could refer to Dōgen, Senne, or both.