(3) The Truth is just our Action at the present moment.

In the case of Nagarjna, the Truth is just our Action at the present moment.

Ideas can never be the Truth.

Sense perception can never be the Truth.

The Truth is just our Action at the present moment.

Therefore the Truth can never exists at the past.

The Truth can never exist in future.

And even though the concepts of the present moment can exists at the past, the present, and the future, the Real Truth of Action can exsist only at the present moment.

The Truth exists always as our Action just at the present moment.

(2) The Truth is just Our Action at the present moment

We, who are living in the Euro-American Civilization, usually revere the two fundamental philosophies, Idealism and Materialism, so much, but in the First Chapter in MMK, Master Nagarjna does not revere both "something subjective," and "something objective" as the Truth.

And we can interprete that this suggests that he does not affirm both idealistic philosophy and materialistic philosophy as the Truth.

And the reason, why I think so, comes from the fact that he does not think what we think can be the Truth, and what we perceive also can not be the Truth.

In that case what is the Truth?

In the case of Nagarjna we can interprete that the Truth is our Action just at the present moment.

Philosophical Understanding MMK (1) Whether the Real Truth really exists, or not?

(1) Existence of the Truth

In Greco-Roman Civilization, or Euro-American Civilization, we, Human Beings, have been doubting the existence of the only one Truth for thousands of years.

We have been believing the two fundamental philosophies, that is Idealism and Materialism.

But in that case we should think that such a kind of belief, which equally believes in the two fundamental philosophies, Idealism and Materialism, suggests that, we, Human Beings, have been believing absolutely the two philosophies, and such a kind of existent two philosophies indicates that we, Human Beings, haven't had only one Truth for thousands of years.

But in the case of Mulamadhyamakakarika (MMK), the Indian Buddhists at that time have been believing only one Truth, that is "Pratyaya."

In the First Chapter in MMK, we can find "Pratyaya", which means only one Truth in the Universe, therefore it might be problem whether such a kind of only one Truth in the Ancient India actually true in the Universal meaning, or not.

Mindfulness, Perceptivity, & Balanced ANS

In the western Buddhist philosophy, there is an idealistic philosophy that "mindfulness" might be a kind of symbolical word, which suggests Buddhist samadhi.

But I think that this interpretation might be wrong. Because the word "mindful" suggests clearly something, which is related with mind, and so it does never suggests something, which is related with the middle way.

However there is tendency that the western Buddhist philosophy has been utilizing the concept "mindfulness" as if it were subjective word, which suggests the something mental, that has the same meaning of mental idea as the symbolical word of spiritual religions. But in the case of the Buddhist philosophy, it does never suggest any kind of spiritual tendency, but it suggests only the samadhi, or the balanced state of the autonomic nervous system. Therefore I think that it is very misleading for us to utilize the word "mindful" as the meaning of the balanced state of the autonomic nervous system.

Therefore I think that it is necessary for us to utilize the word "mindful" to utilize for the meaning of word, which suggests some kind of idealistic meaning, and in the case of meaning, which suggests "Samadhi", it might be better for us to utilize the word "the balanced ANS."

Information of moving the residence

I will move my residence to Mejiro in Tokyo on 13th, June, and so I have to stop my sending Dogen Sangha Blog for several days from 12th, June.
Therefore I am very sorry, but I will open the Blog several days later.

The Excited Enlightenment

In Buddhist stories we sometimes find very excited and dramatic enligtenment, but when we think about the real contents of enlightenments, they are very quiet and secret changes in ANS, and so it is impossible for enlightenment to be any kind of showy, or dramatic change, but it is very unrecognizable and serene situations.

Therefore if someone insists or proclames some kinds of very gorgeous and dramatic changes as the enlightenments, we can interprete that those kinds of dramatic examples might be some kinds of delusions, or exaggerated stories, and so we should never accept such kinds of miraculous changes as any kinds of Buddhist value.

So we should think that the real enlightenments are always very difficult to recognize it clearly, and so Master Dogen have taught us "Just to Practice Zazen!" And the meaning of Master Dogen's advice suggests that "Don't worry about for us whether we have enlightened, or not, but it is just the enlighenment to practice Zazen everyday."

Therefore the most important matter for us is just to practice Zazen everyday. In our practicing Zazen, just we are sitting in the enlightenment itself. And so it is not necessary for us to worry about enlightenment, and just to practice Zazen everyday is all.

Samadhi is the balanced state of ANS

In Buddhism, we have the fundamental concept called "Samadhi," which suggests the state of Buddhist enlightenment. But before the 20th Century it was not so clear what was the real contents of Samadhi. But in the 20th Century because of the enormous development of mental and physical sciences, the scientific knowledge has grasped that "The Buddhist Samadhi is just the balanced state of the Autonomic Nervous System."

As in my first Buddhist Book in Japanese, which is entitled "Bukkyo : Daisan no Sekaikan, or Buddhism : the Ultinate World View," I have insisted that "The Buddhist Samadhi is just the balanced state of the Autonomic Nervous System." But at that time such an insistence has been only a kind of hypothesis, therefore it was not so relyable, but since then the time has been past for 50 years, and during that time there were so many affirmative scientific researches that the state of human body and mind in Zazen practice have been governed by the balanced state of ANS. And such kind of scientific researches have been continuing even today, and so I think that when we research the fundamental basis of Samadhi, we can suppose that it might become much more clear that the balanced state of our body and mind in Zazen might be the balanced state of human Autonomic Nervous System decisively.

Therefore I think that the scientific researches of Zazen practice has arrived at its ultimate conclusion in the 20th Century. Human beings have found that the Samadhi in Buddhist practice is inevitably the balanced Autonomic Nervous System of Human body and mind absolutely. And if someone would doubt this conclusion, he can never understand the total philosophical system of Budhism at all. Therefore we can think that the Gautama Buddha's buddhist philosophy has changed from some kind of religion, which has been relying upon a religious belief, into the philosophy, which has been interpreted in the 20th Century, and the meaning of words that Buddhism has changed from religion into philosophy, because the Buddhist religious system has become philosophy, relying upon the facts that the religious charactoristic of Buddhism, which has been believed relying upon religious belief, has arrived at the theoretical conclusion, which has been solved by the theory of the Autonomic Nervous System.

Therefore we can think that Buddhism has become from religion to philosophy at last. Without the theory of ANS, the theory of Buddhism can never be the ultimate philosophy, but relying upon the theory of ANS, Buddhism can become the ultimate philosophy, because the total theory of Buddhism can become the very exact theoretical system, which can be understood by the theory of SNS, PNS, and the balance of ANS. Therefore we can think that Buddhism has become the ultimate philosophy of Realism, which can be interpreted as the present Action of human being, or the whole Universe itself, or all Buddhist theoretical system on the basis of Human Action, or the Reality itself at the present moment.

Information of moving my residence

About the end of June, this year, I am planning to move my residence from Takashiradaira to "1-4-15-1-306, Mejiro, Toshima Ward, Tokyo, Japan." Therefore during that time Dogen Sangha Bolg become a little irregular, and so I beg your pardon.

Gudo Wafu Nishijima

Translation of Fukan-Zazen-Gi

Recently I have met my necessity to translate "Fukan-Zazen-Gi, or The General Introduction of How to Pracice Zazen." "The Fukan-Zazen-Gi, or The General Introduction of How to Practice Zazen" was written by Master Dogen in 1227, but later it seems to be revised by Master Dogen himself, and so nowadays "Fukan-Zazen-Gi" is usually published in its revised one. Therefore in this case I also utilize the edition, which has been used as the authorized one for hundreds years continuously.

Fukan-Zazen-Gi

Generally speaking, when we research the Truth, the Truth are originally pervading through the Universe, and so how is it necessary for us to rely upon sometimes practice, or sometimes experience?

Furthermore, the methods, which are useful to arrive at the fundamental principle, are existing everywhere, and so how is it necessary for us to be exhausted by the enormous efforts to get them?

Enormously much more, we, Buddhist monks, totally have got rid of the secular garbage or dust already, and so who is it be necessary for us to believe in the necessity of methods brushing off or wipe off them?

Generally, we, Human Beings, are impossible to get rid of our adequate place, and so how is it necessary for us to utilize even a bit of part of our legs for that purpose?

However, if there were any kind of the slightest gap existing actually, the gap of the expanse will become much more wider as if it were the width between the Heaven and the Earth, and so if there occurs any kind of difference, because of the difference we have to lose our mental and physical serenity completely.

Even though we are proud of our clear understandings, being full of clever decision, getting further excellently different consideration, getting the Truth, clarifying the mind, encouraging the will excellently piercing the sky, and even though we are taking a walk to put our head into the area of considering Action, but actually speaking, we are totally losing for ourselves to put our body actually into the area of Real Action itself.

Furthermore, in the case of innate Genius at Jetavana Anathapindikarama, we can actually look at the historical remains, where Gautama Buddha himself authentically sit there for 6 years. And the historical person in Shao-Rin-Ssu, who has transmitted the Central Symbol of Buddhism into China, has been presenting his authorized dignity of facing the wall for 9 years even today. Even in the case of such ancient examples those Old Sacred Personalities have been already like this. How is it possible for us, the people today, to spend the time without practicing Zazen at all?

Therefore we should stop our efforts to looking for words and to understand verbal expressions at all. It is necessary for us to study our passive steps of turning light to ourselves for reflecting ourselves opposite. The consciousness of our body and mind might vanish in a few minites, and our original face and eyes will manifest themselves naturally. And if we want to get anything ineffable at once, just practice something ineffable, that is, Zazen, at once!

Generally speaking, if we want to practice Zazen authentically, it might be better for us to use a quiet room, and what we drink and eat, might be better to be moderate. Many kinds of miscellaneous circumstances must be thrown away, and many kinds of business should be stopped so far totally. Don't consider Good and Bad! Don't worry about Right and Wrong! Stop the motion of Mind, Will, or Consciousness! Stop the consideration of Consciousness, Thoughts, or Reflection. Never, never, intend to become Buddha! And such a kind of efforts can never be limited only inside sitting, or lying.

In general situations, we should spread a thick carpet on the floor, and on there we use a thick and round cushion for Zazen. Sometimes we practice a full lotus posture, and sometimes we practice a half lotus posture. In the case of the full lotus posture, first we put our right foot on our left thigh, and then we put our left foot on the right thigh (for example.) And in the case of a half lotus posure, we push over our right thigh with our left foot (for example.) We should put our clothes over the legs for making the situation of clothes orderly.

Then we put our right hand on the left foot, and put our left hand on the right hand to put the tops of both thumbs together supporting with each other.

Then regulate our posture into the authentic sitting, and don't incline our spine left or right. Don't slouch the spine forward, or lean backward. The line of ears must be parallel with the line of the shoulers horizontally, and the nose aligned with the navel. Hold the tongue against the palate, keep the lips and teeth closed, and keep the eyes open naturally.

Breathe softly through the nose, and after settled the physical posture already, make a deep
breath once, sway the body left and right. Sit immovably in the mountain-still state, and think the concrete state of not thinking. How is it possible for us to think the concrete state of not thinking? It is just different from thinking. This is just the abreviated technique of Zazen.

What is called Zazen, is different from learning Zazen, but it is just the Peaceful and Pleasant Gate into the Universe. It is the practice and experience to clarify the Truth. The Universal System has been realized already, but nets or cages for us have never arrived at us yet at all.

If we have arrived at what we intend to, the situations might be the same as if a Dragon has got the water, or a Tiger has got mountains as the guard behind. We should exactly notice that the True Dharma has manifested itself naturally, and both darkness and vagueness have been destroyed first.

When we stand up from sitting, move our body gradually first, and then stand up stably. Don't be hasty or violent. In the case of standing up still, first we should move our bodies slowly, and then stand up. We should never be hasty or violent.

Reflecting Ancient Times, transcending the common sense, overcoming the Sacred, dying in Zazen, or passing away in standing still, all have been relying upon the power, which has been trained by the practice.

Furthermore a turning point utilizing a finger, a pole, a needle, or a wooden block, and another usual experiences utilizing a hossu, a fist, a wooden stick, or a cry of 'Katsu!', are also the identified experiences, which are far beyond the decision by consideration, or judgement. How is it possible for any kind of mystical ability, practice, or experience, to be available to know? It might be some dignified form outside of voice or color. How is it possible for them not to be criteria before recognitions or perception?

Therfore, we should never select abilities between the clever or the stupid, discussing higher wisdom, or serious stupidity, or selecting a clever person or a sutupid person. If we sincerely consider problems, it must be just pursuing the Truth. Practice and experience should never naturally become tainted with each other, and what is aimed at, should be balanced and constant.

Generally, this world and the other land, or the western world and the eastern land, all are keeping Buddhist characteristics, and solely including the authodox behavior. Just we are diligent in practicing Zazen only, and we are just being caught inside the state without motion.
Even though our situations are so much different having so many differences, we should solely practice Zazen for pursuing the Truth. How is it possible for us throwing our own sitting seat for wandering in the foreign countries here and there without any criterion? If we make a mistake even only one in our step, we have to commit our mistake just at the present moment.

Fortunately we have got the excellently valuable human body already. Should never pass the valuable time without doing anything. We, human beings, have already got the very important faculty for Buddhist Morals. How is it possible for anyone to lose the so valuable Time in vain spending it for instantly fleeting joy?

Not only like that, the physical substances are so fragile like a due drop on grass leaves, and the flimsy life is very similar to a flash of lightning. They suddenly vanish completely, and they eraze themselves at once.

I would like to ask to elegant people of studying Buddhism that because of having accustomed to models of dragons, don't be afraid of the Real Dragon itself. Relying upon the direct and simple efforts of practicing Zazen diligntly, and revering the person of transcending theoretical learning and forgetting intention. We will have identified ourselves with the Ultimate Truth of many Buddhas, and receive directly the balanced Autonomic Nervous System of many Patriarches's Samadhi. If you will continue this Something Ineffable, the Warehouse of Treasures will open naturally, and it wil become easily possible for us to receive and utilize them as we like.

Fukan-Zazen-Gi The End

Shikan Taza, or Just practice Zazen

Shikan means "solely, or just," and Taza means "practice Zazen!" Therefore the words Shikan Taza means "Just practice Zazen," and so it means that Zazen is just Action, but it is never a only verbal expression of Zazen. Zazen is just Action, which has been utilize as a practice to have our ANS balanced.

Therefore the practice of Zasen is just useful when it is just actually practiced, but it is perfectly useless for us to explain or discuss Zazen only verbally.

However, actually speaking, people usually like to speak or discuss Zazen verbally, but exactly speaking, people usually do not like to practice Zazen actually.

And so Master Dogen proclaimes that "Do practice Zazen actually." That is just the meaning of words "Shikan Taza."

Instantaneousness of Human Action at the present moment

When we think about the Human Freedom in idealistic philosophy, we can think that we, human beings, are perfectly free in our Action at the present moment.

But when we think about the Rule of Cause and Effect in materialistic philosophy, we, human beings, can never be free because of being governed by the Rule of Cause and Effect at all.

Therefore generally speaking we, human beings, are always perfectly free, but at the same time we, human beings, are always governed by the Rule of Cause and Effect.

However such a kind of contradictory situation of Human Freedom and the Rule of Cause and Effect can never exist really together actually at all. And so if we want to solve the such kind of contradictory situations, it is necessary for us to leave the intellectual considerations, and we should enter into the Philosopuy of Action itself.

In Euro-American Civilization it is impossible for us to find the Philosophy of Action, but in the Buddhist Philosophy, which Gautama Buddha has found in the Ancient India, has the theory of Philosophy of Action clearly, and if we rely upon the Philosophy of Action, the contradictory situations between Human Freedom and the Rule of Cause and Effect, can be solved exactly and clearly.

In the Philosophy of Action, our Action is always done at the present moment, and the Real Action is never done at any time other than the present moment at all. Therefore all human Real Action is always inevitably done at the Real Preasent Moment, and such a Real Present Moment is always so short as the edge of the width of razor-edge.

And relying upon such a fact that the Real Action is always done at the so short length of the Present Moment, and so Human Beings can select their freedom just at the present moment of Aeal Action.

What is the enlightenment, or Satori?

In Buddhism many people have discussed about the enlightenment, or Satori. And some of them discuss that the enlightenment, or Satori, is just a special and excellent situation, and so such a kind of experience is very rare.

But I think that the Real Enlightenment in Buddhism is completely different from such a kind of romantic fact, but the Real Enlightenment in Buddhism is just to get the balanced state of the ANS.

Therefore we can think that when we have begun practicing Zazen, if our posture has become regular, we can enter into the state of Enlightenment in several minutes everyday actually.

However before we have become accustomed to practice Zazen everyday, it is rather difficult for us to practice Zazen to continue everyday.

Therefore I recommen to everyone, who practices Zazen, to continue the practice of Zazen everyday. Because it is very important for us to continue Zazen everyday, and to become accustomed to our daily practice continuously.

Of course in Buddhism there are two kinds of enlightenment. The one is the state of practicing Zazen everyday. But at the same time when we have continued our daily practice of Zazen for more than 30 years, we can meet the second Enlightenment. Because when we have continued our daily practice for more than 30 years, we can continue our consideration of Buddhist Philosophies everyday for more than 30 years, and so we can solve the all kinds of Buddhist Philosophical Problem totally at last.

Therefore we can think that in Buddhism we can have two kinds of Enlightenment, that is, the one is our daily practice of Zazen, and the second one is the total understanding the whole Buddhist Philosophies after the very long continuity of Zazen everyday.

Zen is not a independent concept

Even though in general Buddhism people usually think that the word "Zen" includes some kind of special meaning.

But actually speaking the word "Zen" is only a word, which has been abbreviated word from "Zazen", and so the original meanng of "Zen" is just the word, which only suggest the meaning of word "Zazen.

Therefore in Shobogenzo Bendo-wa, Master Dogen wrote that:
"Remember that this title "Zen Sect" was establisued in China and the east; it is not heard in India. When the Great Master Bodhidharma first stayed at Shaolin temple in the Sung-shan mountains, and faced the wall for nine years, monks and laymen were still ignorant of the Buddha's Dharma, so they calld [MasterBodhidharma] a Brahman who made a religion Zazen. Thereafter, the patriarchs of successive generations all constantly devoted themselves to Zazen. Stupid secular people who saw this, not knowing the reality, talked at random of a Zazen Sect. Nowadays, dropping the word "Za," they talk of just the Zen Sect. This interpretation is clear from records of the patriaechs.

Information

April 4th and 5th, I will go to Osaka for my lecture, and so it is impossible for me to send Dogen Sangha Blog for those two days.

Information

I will continue my English translation of MMK and its comments again.

Realism (4)

In the Euro-American civilizations, since the Ancient Greco-Roman Civilizations, even though the Idealism and Materialism have been maintained as the fundamental philosophies of human civilizations for thousands of years, in the case of Realism I think that it has been completely forgotten for thousands of years. And when I have thought the reason why I think so, I thought that it has come from the historical facts that in Euro-American Civilizations, the philosophy of Realism has been thought as only the scientific Realism, that is just Materialism, and another Realism is called the naive Realism. In other words I am afraid that in Euro-American Civilization, people usually think that Realism must be only the schientific Realism, and another Realism has been thought as Naive Realism, , which usually children have, and could not recognized as an affirmative Realism in philosophy until the 20th Century.

But in the 20th Centuries we, human beings, have got enormously developed psychology and physiology. In the psychology Sigmund Freud (1869~1939) has found the existence of the non-consciousness in our body and mind, and he has found some kind of enormously important facts, which has been keeping the cause of finding the Autonomic Nervous System (ANS.) later.

And relying upon the finding ANS in our human body and mind, we have begun to notice the existence of the sympathetic nervous system (SNS) and the existence of the parasympathetic nervous system (PNS) in our human body and mind, and furthermore that we, human beings, have possibility to keep our ANS balanced.

We, human beings, should not necessary to become gods, but we, human beings, should never become animals. We, human beings, should just become human beings themselves. Therefore we can think that Buddhism is just a philosophy, which recommend us to become just human beings.

But how can we become human beings? To such a question Gautama Buddha answeres to us, "Please practice Zazen." By practicing Zazen we can make our ANS balanced. And if we make our ANS balanced, we can become human beings without using so long time. And if we continue such a habit everyday, we can keep our body and mind just the same as human beings everyday. Therefore we can think that Gautama Buddha has teached us to become human beings by practicing Zazen everyday, and we think that we, human beings, might be happy when we are realizing ourselves as human beings. I think that Gautama Buddha has recommended us to practice Zazen, because it might be that the most happy life might be just to live as human beings, and at the same time it might be human duty to live in their happy life as human beings.

The Philosophy of Action (3)

In the Four Philosophies I explained that the Four Philosophies are Idealism. Materialism, Philosophy of Action, and Reality. However among them the Philosophy of Action is very important in Buddhism. Because Idealism and Materialism are very famous in Greco-Roman Civilization, and so those two fundamental philosophies are also very fundamental in Euro-American Civilizations.

But in the case of Philosophy of Action it is almost impossible for us to find it in Greco-Roman Civilization, or Euro-American Civilization. Because the Philosophy of Action has been established by Gautama Buddha about 4th or 5th Centuries B.C., but the teachings of it have been so difficult, and so the true meaning of the Philosophy of Action hasn't been understood for 24, or 25 Centuries. In other words the true meaning of the Philosophy of Action has been understood in the 20th Century for the first time.

The original words of the Philosophy of Action in Sanskrit is nirodha-satya. And the word nirodha means "restraint, check, or control," and so it suggests self-regulation. Therefore in 20th Century it has meaning of the balanced state of the autonomic nervous system. And the Sanskrit word satya means true, the true philosophy, or the Truth itself. So the meaning of nirodha-satya expresses the philosophy of self-regulation, or the Philosophy of Action.

In Euro-American Civiliazation, I think that the value of consideration and perception are so high, but the vulue of Action can not be separated from consideration or perception, and so even in the modern age, the concept of Action has not been separated from consideration or perception so clearly.

And even in Ancient India, it is very rare for people to separate Action from consideration or perception too. Therefore since 13th, or 12th Century B.C. ago , even in India there was a very spiritual religion called Brahmanism existed, and at the same time when a little before Gautama Buddha was born, there was a materialistic philosophy called the Six Non-Buddhist Thinkers. Therefore at that time the spiritual religion called Brahmanism and the materialistic thinkers' of the Six Non-Buddhist Thinkers, were fighting with each other between the two.

And iust at that time Gautama Buddha was born. Therefore Gautama Buddha himself also worried about so much enormously contradictory two thoughts of Brahmanism and the Six Non-Buddhist thinkers, and after many years of his enormous efforts, Gautama Buddha has found his own solution relying upon the Philosophy of Action.

Gautama Buddha has thought that even though people revere consideration by the brain, but the consideration is just the motion of brain cells, and so we can say that consideration can never be Reality, and at the same time our human perception is just the excitement of our sense organs, and so perception also can never be Reality, but our Action at the present moment can be the true Reality, which actually exists in this Real World absolutely.

I never have any kind of racial discrimination

Recently my old two acquaintances proclaimed cooperatively utilizing their acquaitance's blog that I have some kind of posibility to have a tendency of racial discrimination, but I have never have such kind of tendency completely at all.

I think that such a kind of behavior to utilize other's blog is very coward and tricky.

I never have any kind of racial discrimination at all.

I love all human beings to revere absolutely, and so I would like to proclaim the simple facts clearly.

The Rule of Cause and Effect (2)

In the Theory of the Four Philosophies, the second one is the Rule of Cause and Effect. In the second parts of Buddhism, Gautama Buddha taught us the materialistic side of this world. He affirmed the real existence of real world, which suggests the real external world, where we are just living even today.

Even nowadays, we are always living in the materialistic external world too, and in the materialistic world we are governed by the Rule of Cause and Effect. And the establisher of Buddhism, Gautama Buddha, also affirmed that this world had been governed by the natural Rule of Cause and Effect from the eternal past to the limitlessly long future.

In the case of usual religions, usually they believe in the eternity of God, but it is not sure whether they believe in the natural Rule of this world perfectly, or not.
But in the case of Buddhist Thoughts we believe that this world, where we are just living now,
is just following the Rule of the Cause and Effect absolutely. Therefore we can think that we, living beings, and all things and phenomena, are always governed totally by the Rule of Cause and Effect absolutely.

But at the same time, when we believe in the absolutely governed Universe by the Rule of Cause and Effect, it is perfectly impossible for us to affirm the perfect freedom of human beings in the Universe at all. Because if we accept the perfectly governed situations of human beings by the cause and effect, it will become perfectly impossible for human beings to enjoy their human freedom. Because if human beings have been govered their future by the present, and if the present of them have been governed by their past, then the fate of human beings have been governed by the eternal past, and so there might be no chance for human beings to be free from the eternal past, and so our human life has been governed by the eternal past, and so it might become true that we, human being, since the eternal past, could never have any human freedom at all.
And if we accept the conclusion that we, human being, can never have any freedom since the eternal past, it might be perfectly impossible for us to be moral at all. Because when we, human beings, do not have any freedom to behave ourselves, it might be perfectly impossible for us to behave ourselves morally. Because without the freedom of our human behavior, it might be perfectly impossible for us to behave ourselves morally.

The Theory of Four Philosophies (1)

It is said that when Gautama Buddha had his first Buddhist lecture at Mrgadava, he preached the Theory of Four Philosopies and the Eight Noble Truth. And among them I think the Theory of Four Philosophies are very important, because the Theory of Four Philosophies are fundamental basis of Gautama Buddha's Buddhist thoughts.

The reason, why the Theory of Four Philosophies are so important, comes from that Buddhism is just Realistic Philosophy. If Buddhism were not Realistic Philosophy, it is not necessary for us to explain Buddhism on the basis of the four philosophies. Because if Buddhism were not realistic philosophy, it is never necessary for Buddhism to be explained by four philosophies. But in the case of Buddhism it is just the Realistic Philosophy, and so if we want to explain Buddhism utilizing only one kind of philosophy, it is perfectly impossible for us to clarify the meaning of Buddhism at all. Because the Reality itself is the very inclusive and complicated philosophy. In other words Reality seems to be limitless, and it is also very complicated. Therefore if we want to realize the true meaning of Reality utilizing only one simple philosophical basis, it might be completely impossible for us to clarify such a kind of Realistic Buddhism on the basis of only one philosophy.

Therefore Gautama Buddha found that if we want to explain what this world is, or what this Universe is, it is necessary for us to utilize the four kinds of philosophies one by one. The four philosophies are (1) Philosophy of Pain, or Duhkha-satya, (2) Philosophy of Accumulation, or Samudaya-satya, (3) Philosophy of Self-Regulation, or Nirodha-satya, and (4) Philosophy of Morals, or Marga-satya.

(1) The Philosophy of Pain is another name of Idealism. Because idea always suggests perfect situation of each idea, but such kind of perfect situation of idea does never exist in the real world, and so if we pursue such a kind of perfect idea, we are alway disapointed by the real facts that idea can never be realised on the earth at all. Therefore when we have found the real situation that idealistic philosophies are always pursuing the ideal or perfect situation of concepts, which can never be realized on the earth at all. And so idealism has been repreasented by the name of "philosophy of pain" in the Ancient India.

(2) The Philosophy of Accumulation can be interpreted as Materialistic philosophy today. Because in Ancient India there had been Materialistic Philosophers, who were called the Six Non-Buddhist Thinkers a little before Gautama Buddha's had been born, and they denied the real existence of idea, but they believed in the real existence of Matter. They believed in the real existence of Matter as accumulation of molecules, and so we can interprete that the Six Non-Buddhist Thinkers might be Materialistic philosophers, who were thinking that Matter might be accumulation of molecules in Ancient India.

(3) But in the case of Gautama Buddha, he noticed that Idealism is just a philosophy, which has been considered by only human brain, and so Idealism can never be the Truth.
And at the same time Materialism has been produced by relying upon human perception, and so whether Materialism, in which we have believed the real existence of Matter, might be very unreliable, because whether it might be not sure that what we perceived actually existing, or not.
Therefore Gautama Buddha denied the real existence of both idea, and matter, and he insisted the existence of the Real Action at the present moment. He thought that it was not sure whether idea really exists, or not. Because the existence of idea might be only motion of our brain cells in our Brain, and so the real existence of idea might be doubtful.
However at the same time he doubted whether Matter really existed on the earth, or not. Because Matter were just sense stimuli on the sense organs.
And because of such a reason Gautama Buddha established the Philosophy of Action as the third philosophy of Buddhism. He thought that both Idea and Matter could never be Real Entities at all, and the Real Entity must be our Human Action at the present moment.
And furthermore he thought that our Action at the present moment was just the same as the Universe itself.

(4) Therefore we can say that our balanced Action at the present moment is just the Truth, and the Universe at the present moment is also just the Truth. In other words we are just acting as the Truth at the present moment, and the whole Universe is also moving as the Truth at the present moment.
And by practicing Zazen when we can make our ANS balanced, and then we can realize just the Truth at the present moment, and so we can do Action at the present moment, and we have become the Truth itself. And furthermore the Whole Universe can become the Truth, and so the Reality itself is just the Truth actually.

Shobogenzo and Realism

When I have begun to read Shobogenzo for the first time I was 16 tears old. And at that time I was thinking that Buddhism maight be a kind of idealism, because at that time religions usually belonged to some kinds of idealism. Therefore I thought that even if it is not idealism, Buddhism might be a kind of nihilism.

But actually I have read Shobogenzo in Japanese again and again about for 30 years, I was very surprised that the fundamental philosophical thoughts of Shobogenzo could never be idealism, or nihilism, but it was just Realism.

Having got the idea that Shobogenzo is an philosophy of Realism, I could find the reason why Gautam Buddha insisted that if we are sincerely wanting to get the true meaning of Buddhism, it is necessary for us to think about all kinds of philosophical problems totally on the basis of Four Kinds of the Noble Truth. At that time reading Master Dogen's interpretation, I have had much doubt whether it is inevitable for us, if we want to understand the meaning of Buddhism, is it actually necessary for us to utilize four kinds different philosophies to use, or not? Such a kind of doubt has occured in my mind so strongly.

But after having read Shobogenzo so many times, I have gradually begun to understand the necessity for us to think about all philosophical problems on the basis of The Four Noble Truth, or the Theories of The Four Philosophies, if we want to consider any kind of philosophical problem on the basis of Realism.

Noticing such facts, I always admire and revere Gautama Buddha's genius, and at the same time I always feel enormus thanks to Master Dogen's efforts, which have clarified the important relations between Gautama Buddha's Realism and The method of Four Noble Truth.

Master Dogen's thoughts on desire

Recently I have received a book as a present from Ven. Brad Warner entitled "Zen Wrapped in Karma dipped in chocolate." And reading it I was rather surprised that it was a kind of confession of his daily life, and his expression is so sincere and honest.
Therefore I remember Master Dogen's opinion about desire, which appears Shobogenzo (43) Kuge indicated a poem, which was composed by Chosetsu Shusai. The poem includes 8 lines, and at the 5th line, Chosetsu wrote:

"If we want to cut down desire perfectly, the desire will increase much more doubled."

And I think that if the person is a man or a woman, who has experienced his or her life well, would affirm that what Chosetsu descrived is true. (The translation of the poem has been corrected by Gudo Nishijima.)

I think that the line of the poem has indicated that our efforts to erase desire perfectly, usually work well for promoting desire.

So Master Dogen added his comments after the line, that "We have not been free of disease hitherto; we have had the Buddha bug and the patiarch bug. Intellectual excluding now adds to the disease and augments the disease. The very moment itself of eliminating is inevitably disturbance. They are simaltaneous and are beyond simultaneousness. Disturbance always include the fact of [trying to] eliminate them. (by Gudo and Cross)

Therefore Master Dogen insisted that desire was inevitably identified to the supression of desire itself completely.

Reading those Master Dogen's interpretations I feel exactly that Master Dogen's clearly realistic interpretation of Desire must be true.

Practice of Zazen should be done everyday.

Zazen is the practice, which makes our ANS balanced. Therefore if we practice Zazen for a few days, and stop it for a few days, our ANS has the balanced states for a few days, and the unbalanced states for a few days. Therefore in such situations we can have some comfortable situations, but at the same time we should have some uncomfortable situations for later few days.

Therefore if we want to have the habit of practicing Zazen, we should do it every day without stopping it for the 3 months hopefully. After we have continued the habit of practicing Zazen for about 3 months, we can find ourselves, who are keeping the balanced state, and who are continuing our comfortable life. And since then it is impossible for us to stop the habit usually.

Buddhism has evolved from a religion into a philosophy in 20th Century

Since Gautama Buddha has given Buddhism to human beings for the first time in the 5th or 4th Century B.C., about 2,500 years has passed, but during those years we, human beings, have been thought that Buddhism must be a religion. Because during that time we, human beings, have never understood the reason, why we, human beings, can get "Satori, or enlightenment" relying upon the practice of Zazen theoretically.

However since 20th Century, we, human beings, have begun to understand the reason, why we can get "Sarori, or enlightenment" because of practicing Zazen at last. Because of the enormously excellent progress in physiology and psychology in the 20th Century, human beings have found the scientific reason, why we can get "Satori, or enlightenment" by practicing Zazen. And since then Buddhism has begun to change itself from Religion, which believe in getting enlightenment by practicing Zazen only on belief, to Philosophy, which can realize clearly that we can get enlightenment by practicing Zazen on the basis of philosophy and practice. Therefore since the 21st Century, people, who practice Zazen, should understand why it is possible for human beings to get enlightenment by practicing Zazen.

When we think why it is possible for us to get enlightenment by practicing Zazen, the most important fact may be that human beings have found the existence of the Autonomic Nervous System (ANS) in our body and mind in the 20th Century for the first time. Before that time human beings have known the existence of Cerebrospinal Nervous System (CNS) since the Ancient Time, but in the case of ANS, human beings haven't known the existence of ANS at all before the 20th Century. And in the case of CNS, we can move it by our brain as far as we want,
but in the case of ANS, it is perfectly impossible for us to move ANS by our will at all.

And ANS is devided into two parts, that is, the Sympathetic Nervous System (SNS) and the Parasympathetic Nervous System (PNS), and SNS and PNS have generally kept absolutely opposite function.

When SNS is stronger, human beings are prone to show its function, which is rather spiritual, restrictive, rigid, and stern. But when PNS is stronger, human beings are prone to show its function, which is rather lazy, dull, relaxed, and unreliable. However, when the strength of SNS and the strength of PNS are equal, human beings can maintain themselves in the area of human beings. And every human beings have duty to maintain themselves as human beings, and so we human beings have to practice Zazen everyday.

Therefore we, human beings, have duty to practice Zazen everyday, and by continuing the practice every day, we can maintain the situations of human beings everyday by practicing Zazen without fail. Of course the practice is never limited only into Zazen, but for example practices of many kinds of Sports, producing many kinds of Fine Arts, many kinds of scientific research, and so forth, and so those kinds of miscellaneous human efforts are useful for making our ANS balanced. But in Shobogenzo, Master Dogen insisted that the reason why we usually select the practice of Zazn to have ANS balanced, might be related with the facts that Zazen is the most peaceful and easiest practice among many kinds of practices. Therefore Zazen can never be any kind of ascetic efforts, but the method to make our ANS balanced in our daily life.

By understanding those kind of theory, Buddhism has found the true meaning of Zazen in the 20th Century, and so since the 21st Century, Buddhism has changed from Religion to Philosophy, and so since then we, human beings, can pursue the Ultimate Truth of Buddhist Realism relying upon the practice of Zaze.

Reality, Materialism, and the Autonomic Nervous System

After having finished the English translation of MMK, I would like to have a short comment on Realty, Materialism, and the Autonomic Nervous System. Because in 19th Century almost all human beings didn't know about the existence of the Autonomic Nervous Systenm (ANS) at all.

But in the 20th Century we, human beings, have found the existence of the ANS in our body and mind, and because of such important scientific progress, we have found very important change of explanation in Buddhist philosophies.

Before finding the ANS, it is impossible for human beings to find the difference between Matter and Reality. But after finding ANS, human beings have find the difference between Matter and Reality for the first time. After having the knowledge of ANS, haman beings have begun to understand the difference between Matter and Reality as follows.

ANS is divided into the two parts, that is, the Sympathetic Nervous System (SNS) and the Parasympathetic Nervous System (PNS). And when our SNS is stronger, we are prone to be spiritual attitude, and when our PNS is stronger, we are prone to be physical attitude. But when we are too much spiritual in our daily life, we can never be human being, but being like gods. And when we are too much physical, we can never be human being, but being like animals. Therefore Gautama Buddha recommended us to be human beings at every momet. In other words Gautama Buddha recommended us not to be like gods, or not to be like animals in our daily life.

Before finding the importance of balanced ANS, it is impossible for human beings to find the difference among the three kinds of situations, that is, the stronger SNS, the stronger PNS, and the equality between SNS and PNS, and so it was impossible for human beings to find the existence of the balanced state between SNS and PNS at all. In other words human beings have
never find the balanced state of ANS at that time, then it was impossible for them to recognize
the true meaning of Enlightenment, that is, the equality between SNS and PNS, or the balanced state of ANS. Therefore we can say that we have noticed the true meaning of getting Enlightenment in 20th Century for the first time. In other words we have noticed the true meaning of the Enlightenment in 20th Century exactly, therefore we can say that Buddhism has left the characteristics of Religion, and has entered into Philosophy, which can be certified by schientic experiment too. Therefore we can explain that Buddhism is just the ultimate philosophy in human societies. We can say that Buddhism is not Religion, but it is just the ultimate Philosophy in the Universal History..

Therefore when we have discussion about Buddhism, it is necessary for us to think about the
difference between before in the 20th Century and after the 21st Century. Before the 20th Century Buddhism has included only the two kinds of philosophies, that is, Idealism and Materialism, but after the 20th Century because of finding the balanced situations of the ANS, Buddhism has found, not only the stronger SNS, and the stronger PNS, but it has found the three kinds of states, that is, the stronger SNS, the stronger PNS, and the balanced state between SNS and PNS, that is called the balanced state of the Autonomic Nervous system.

In such situations human beings have found the three kinds of situations in our ANS in the 20th Century, that is the stronger SNS, the stronger PNS, and the Balanced State between SNS and PNS. The Balanced State between SNS and PNS has been found in the 20th Century scientifically for the first time, and that is just the state of Enlightenment. In other words we, Buman Beings, have found Reality philosophically for the first time, and we, human beings, have found Reality relying upon the balanced situaton of the Autonomic Nervous System.

MMK (27) Examination of Doctorines

1. Future Sect, Past Sect, Secular Sect, and Reality Sect, are the doctorines.

They are as concrete sects,
What is indicating Eternity,
What is believing in the Creation,
What is relying upon the Secular Morals,
And what is believing in Reality.


2. I think that miscellaneous kinds of Future Sect will not maintain themselves so long,
And there is possibility that some kind of different doctorine will appear.

The reason, why I say so, comes from the fact that the age of disappearance has begun already,
And it is absolutely decisive for us to flow away into the world of death.


3. Future Sect, Past Sect, and Secular Sect, are not manifesting themselves actually in front of us already.

Future Sect, Past Sect, and Secular Sect, should be manifesting themselves already in front of us,
Relying upon miscellaneous birthes,
But actually speaking, such kinds of examples, which should appear exactly, have never appeared yet at all.


4. If it is actually true that the so-called Soul really exists in this world,
It might be much more possible for our sense perception to find the so-called Soul in fact.

In Future Sect, they are relying upon Soul, which can have ability to flee from our sense perception,
But it is perfectly unclear for such a kind of Soul to be exactly.


5. However, it must be perfectly impossible for anything, which can pass through the perceptive organs having no effect,
Therefore, actually speaking, what is called Soul, must be fabricated artificially.

Our human perceptive function might have ability to work as if it were the same function as Soul,
And so it might be also impossible for what is called Soul to exist continuously in the real world at all.


6. And furthermore, our perceptive function does never relies upon Soul at all,
Therefore, the meaning of words that "to conceal some thing covering up avoiding to be seen," Does never suggest that the similar two things are perfectly combined into one,
And so it does never suggest that the two things are so similar to each other,
That the two things have be combined into one perfectly, at all.

Because the true meaning of what is called perceptive function, can never be understood at all,
And so in future, there might be the words, which can be called as "perceptive characteristics," might be used actually.


7. As relying upon another consideration, if we erase the word "perception,"
The method to rely upon the word "Soul" will lose the chance completely.

The method to attach the words "to be grasped" strongly,
Will be connected with the method to deny the perceptive function itself,
Therefore in that case the problems other than that will become perfectly difficult to understand.


8. Following such a method, the problem, which can never be irrelevant to the perceptive function, has been left the problem of sensitive function,
The problem of the sensitive function has become irrelevant with the concrete problem like this.

The problems, which are different from perceptive functions, do never rely upon Soul at all.
There is no possibility that just to the facts, which exists just at this place, it is impossible for us to have any kind of confidence at all.


9. Sects of Doctorines, which are called Future Sect, Past Sect, and Secular Sect,
Are not showing their concrete styles in front of us.

Those Sects are relying upon their miscellaeous births,
And even though they are scatterd as if they were miscellaneous things, which are existing in front of us,
But at the same time there is nothing other than them,
And there is just only one real world in front of us.


10. This world always has its possibility to change itself,
Therefore for people, who belong to members of Past Sect,
This world always has its possibility to become the objects of being refused.

And because of such situations it is possible for people, who belong to Past Sect, to establish just their own viewpoints,
But in such situations it is just for them to have the same meaning to die actually.


11. For people, who belong to Past Sect, it is not always for them to be unfavorable, for example, to stop even continuity of action during their continuity.
And it were also a kind of Action for them to try doing some same former job newly again.

Their attitude for them to do the same job again recognizing as if it were a different new job,
Is also occur for them to attach the first job especially.


12. The situation that a birth hasn't been realized yet, comparing with the state of having been born already,
The two kinds of situations are absolutely different with each other.
Because in the case that having been already born, the life is already vigorously working,
And so in such a situation, the problem of Vises have to begin to be entangled with the Action without fail.

The fact, that something has been done actually, is also living with our own mind usually,
But a point of view that an Action and Vises are always combined with each other,
Is never always a true viewpoint at all.


13. People, who are prone to rely upon the Past in their usual situations of daily life,
Are sometimes people, who believe in Vishunyu,
But sometimes they are not people, who believe in Vishunyu.

And when both the two cases above appear, and sometimes both the two cases above do not appear,
They do not meet any case, where concrete real facts manifest themselves as they are.


14. The fact, that we are just on the way of traveling, does never mean that we haven't finish the traveling yet at all.
Because in such a case it is very obvious for us to arrive at the destination very soon.

But at the same time it is very clear fact that actually we haven't arrived at the destination yet,
And so the situations are very similar to the fact that passing through the destination without notice we haven't met the situation of having meals yet.


15. When what is very excellent concretely is belonging to human beings actually,
In the same situations what is eternal might be also existing in this world.

The fact that something, which is so excellent, does not appear concretely,
Might have occurred, perhaps, because of lacking that the eternity has been born yet.


16. What is different from God might be belonging to human beings,
And so it is not so strange that if there were some ideas of non-existing eternity.

What is actually different from God might be belonging to human beings,
And so we can never suppose the existence of endless continuity will appear into this world at all.


17. If the Paradice were only one place,
The fact that the paradice is only one, is also very convenient for human beings.

There is possibility that both ideas that the Paradice is not eternal, and the Paradice is just eternal,
can exist actually together.
And those ideas are never attached to anything at all.


18. If both not to be eternal, and to be eternal, together, actually exist as an accomplished fact,

Then the idea to be eternal is not realistic, and at the same time not to be eternal is desire can never exist at all.


19. To the people, who belong to Secular Sect, something ineffable comes from an ineffable place,
And something ineffable goes from there to some place ineffable again.

Therfore in those situations everything might be all ups and downs of life,
And perhaps anything, which is concrete, might not exist anywhere.


20. In the case when anything, even in the case of the slightest, does not exist really at all,
How is it possible for anything, which is not eternal, to exist?

Both what is eternal and what is not eternal, are always making a pair,
And existence itself always become the basis of the problem,
And so it can not be seen by human eyes at all.


21. As people, who belong to Secular Sect, usually think,
Relating with the problem, whether this world has its end, or not,
In almost all areas it seems that there is possibility for them to have their ends,
But at the same time relating with the different place other than this world,
It is impossible for us to suppose anything at all.

Therefore in this world it might be common situations for us to be welcomed eternally,
But in the other world other than this world, it might be absolutely impossible for us to expect to meet any kind of eternity.


22. Matter, Perception, Consideration, Action, and Consciousness, among those kinds of five aggregates,
Those are the object, which we can indicate objectively at concrete place,
Therefore we can indicate those things, which exist continuously,
And so those things and phenomena are actually irradiated as they are.

Because of the result, this world is just the entanglement between what is absolutely different from being not eternal, and what is not eternal.


23. Even before the time when miscellaneous favarable situations are going on ahead,
It is never always decisive for a favorable chance to manifest itself without fail.

When the five kinds of aggregations as the five kinds of aggregations are just going to produce this so conspicuously clear world,
This Universal Space has begun to be seen as if it were a kind of limited Space for the first time.


24. Even before the time, when the miscellaneouslly favorable situations haven't gone ahead,
It is not always so decisive that the miscellaneously favorable good chances for ourselves,
Are always going to manifest themselves decisively for producing the miscellaneously favorable
chances at all.

When the five kinds of aggregations are just manifesting themselves as this world,
This Universal Space will have possibility to exist as the limitlessness for the first time.


25. The fact that one place is limited is suggesting that at the different place there is possibility not to be limited at all.

Th existence of something to be limited might suggests for the existence of something without any limitation,
And so the relations between the Universal Space and each individual thinges and phenomena,
Can never be in the relation of being so restrainted with each other at all.


26. For people, who have been only interested by problems of Secular Societies,
How is it possible for them to receive so much bigger space at all?
However, there might be possibility that actually for only one point of the problem might be possible to be divided into so many parts for becoming possible to approach together.

However, actually speaking, it might be impossible for us to think about that the problems will approach so separated as if it might be possible,
And so such kinds of facts in supposition in the Real World might not have any relation with the facts in front of us really at all.


27. The perceptive function is just the problem, which is easily combined into one,
And so it is impossible for the problem to be divided into as many as number of all names actually at all.

It might be always impossible for only one thing might be divided into so many numbers names even in future,
We can not think that such a kind of separation of one thing into so many number of names, Might not be done into as many as number of all things even in future,
And so such kinds of splitting facts must never occur at all.


28. In the case of limited examples and also in the case of unlimited examples,
What they are produced by separation, are always making many pairs.

It is never true for what are limited to be realized into the same as our will,
And for what are unlimited not to be realized into the same as our will,
Are completely the same as in the case of limited example too.


29. When we try to think all problems on the basis of Reality Sect,
In the situations of transcending the serene state, which has been born from the balanced autonomic nervous system,
And transcending the Eternity,
Everything in the world totally are going on ahead.

And in such situations the facts, which can be seen for us, might be everywhere in this world, Among everything, transcending totally the highest One,
The situations might be that something inclusive are really existing in front of us.


30. All Doctorines are relating with the problems of Morals,
But I am affraid that there might be possibility that they are going on the direction,
Which is producing our Anxieties that the directions might be a little wrong.

However, I whole-heartedly admire Gautama Buddha, who accepted those miscellaneous Doctorines as pitiable.




[After ending the translation]

After ending the translation, I think that Gautama Buddha has found the ultimate Truth in the human history about in the fifth or fourth Century AD.

And his ultimate conclusion is just Buddhist Realism.

But his Buddhist Realism has been too much difficult, and so it has been necessary for Human Being to understand it for about 25 Centuries.

I think that Buddhism can never be Religion, but it is just the ultimate philosophy of Human Beings. Because Buddhism does not include anything, which we should believe in as belief, but Buddhism is perectly clear in its philosophical system.

And so I think that we, Human Beings, have arrived at the Truth itself just at the beginning of the 21st Century for the first time.

The End.

MMK (26) Examination of The Twelve Processes

1. Following a new birth, bringing up has been done,
And Ignorance, and so forth, are the three kinds of processes, called Ignorance, Action, and Consciousness.

And relying upon those three kinds of processes,
The practice of Action is done concretely relying upon the practice of Action itself.


2. By giving the education of physical feeling,
To make clear the function of recognition is the starting point,

And relying upon the state that both the mother and the baby have become stable,
The Name and Substance, which are the combination between name and substance,
Might be educated gradually.


3. When whatever has been supplied sufficiently to what is called Name and Substance,
In which name and substance are combined into one,
Then eyes, ears, nose, tongue, body, and consciousness, will work together cooperatively.

And then relying upon the six kinds of sense organs,
The cooperative functions of sense organs have begun actually,
And the contacts between sense organs and things, which would be touched, will begin.


4. Just at the same time when the eyes look at things clearly,
The relatively connected other sense organs, which are directly connected with eyes,
Also will work in the similar fanctions.

What are called the Name and Substance, which are just combination of name and substance,
Are also working as the clear objects of the same functions as the object of eyes.


5. The combinations among the three kinds are for example the combinations of matter, perception, and sense organs,

And since the time, when a concrete contact has finished its first contact,
the function of perception has begun.


6. If the object, which has been perceived, is not grasped so clear,
The long yearn for it might become so strong.
Because the object, which has been persued, will become so much anxious.

Then the mind, which are so much anxious to get the object, will produce a delusion as if it were permissible for the person to get the object as he wants.
The desiring mind (love), perception (reception), sense organs, and the object of perception,
Those four kinds of elements,
Will become something, which has got a physical concreteness actually.


7. Having a strong mental attitude to get some kind of concrete feeling,
Sometimes, there is a kind of attitude to produce a delusion that a concept "existence" is as if it were somehing real.
And therefore in such situations a fact to get something must be inevitably nothing other than just effort to do so only.

In many cases, perhaps, a receptacle for putting games might be vacant,
And so it might be the real situations that there are no possiblity to make games free actually at all.


8. Matter, Perception, Consideration, Action, and Consciousness,
Those five kinds of aggregations might be just real existence actually.
And when we have thrown away the concept "existence,"
The birth will occur concretely.

Birth, death, pain, and so forth, are miscellaneous pains,
And they are lamentable facts, which can not be separated from our daily life.


9. The facts, that a kind of seriously gloomy conditions are approaching,
Are sometimes seems to be very happy conditions,
And following the birth of such facts, miscellaneous facts are going on.

Those miscellaneous facts are possible to accept relying upon our own personal attitudes,
And they are co-existences of pain and the five kinds of aggregations, which are coexistences of each individual fact, belonging to Matter, Perception, Consideration, Action, and Consciousness.


10. The lowest circumstances in the secular societies usually produce miscellaneous kinds of literal embellishment,
And actually speaking ignorance will become accumulations of miscellaneous problems.

Therefore even though the lowest circumstances in the secular societies can never be described whether they are really exist, or not,
However, we can say that such a kind of lowest situations are much more related with the conditions called Nirvana, which have been born from the balanced situations of the autonomic nervous system.


11. Because of being in the state of ignorance, or because of being severely suppressed,
The work of synthesizing the twelve kinds of processes into one, hasn't been pushed forward yet.

Because of severe level in ignorance, the area of criteria have been placed into so high degree,
And so the area of depression has been placed on so high level,
Therefore the area of permission hasn't arrived at the adequate degree, where the effect of permission will work well.


12. Because each individual case has become an object of exclusion following their own belonging,
Each individual criterion hasn't been selected relying upon each individual characteristics.

Pain, and the five kinds of elements, Matter, Perception, Consideration, Action, and Consciousness, are all solely belonging to each individual characteristics,
But actually the selection, which follows each characteristics, is refused generally.

MMK (25) Examination of The Serene State of the Autonomic Nervous System

1. When the Serene State of the Balanced Autonomic Nervous System is all of this world,
It is never necessary for this world to appear newly,
And it is also never necessary for this world to disappear at all.

If we are free from escape and free from self-regulation,
What kinds of balanced situations of the Autonomic Nervous System can manifest itself in fact?


2. If this world is totally lacking the Blance of the Autonomic Nervous System,
This world is totally impossible to manifest itself,
And it is also impossible for it to vanish at all.

If we give up to escape, and if we give up self-regulation,
Actually speaking, what kind of balanced Autonomic Nervous System will manifest itself?


3. It is said that this world is not something isolated, not accumulation, not something abrupt,
And not eternal.

It is not uncontrolable, and it is not unproductive,
However, it is the serene state, which manifests itself when the Autonomic Nervous System is balanced.


4. The serene state is not so clear to be called "existence,"
And expressions of "aging" or "death" can never be so direct expression.

The expressions of "aging" and "death" are existing as the adequate expressions,
And so it might be impossible for us to deny the adequacy of using those expressions.


5. If it is possible for us to say that, what actually exists now, can be called the serene state of the Autonomic Nervous System,
And so the word "Nirvana," has value of existence as a Sanskrit word.

As for the words, which are different from Sanscrit words, it is difficult for us to find the word, Which can express the serene state of the Balanced Autonomic Nervous System,
And so actually speaking, something, which is expressed with words "to exist,"
Where can it be found, and what can it be?


6. If the words "to exist" themselves mean the existence of the serene state of the Balanced Autonomic Nervous System,
What do they mean the words "to get something concretely" as an actual meaning?

It seems to me that the word "Nirvana," which suggests the serenity of the Balanced Autonomic Nervous System,
Does not include the meaning to get something actually.
Because it is perfectly impossible for us to find a concrete fact "to be" at any place at all.


7. It seems that the meaning of word "to exist" might be always different from the word of Nirvana, which means always the serene state of the Balanced Autonomic Nervous System,
And so it must be much difficult for us to think that what does not exist really now, might exist in future.

In that case it will become clear that Nirvana is not something exists,
And it might be something, which does not exists anywhere,
And it will become clear that Nirvana does not exist anywhere, which is some concrete place, at all.


8. If it is true that the simple fact that there does not exist anything is the meaning of Nirvana, which is the serene state of the balnced Autonomic Nervous System,
What is the real situations, which can never be seen other than as if it were nothing?

The situations, which are called Nirvana, are always different from something to exist,
And so it will become clear that the meaning of the words that "something really exists" do not mean that something will appear directly.


9. When a speed of appearance is a little faster, or a pretty faster,
It is possible for us either to indicate its speed clearer in some degree.

Therefore even in a case that a situation of appearance is not so clear,
The state called Nirvana, which appears from the condition of balanced Autonomic Nervous System, might be possible to be indicated especially.


10. Our action to give up something, might be a taboo to speak to others,
But at the same time it might be an action, which is favorite to almost all people to do,
And such an action does exist as fact,
And it exists everywhere in the Universe.

Therefore, a fact that something exists really, and an expression that it is not always denial not to exist, are usually different in their meaning.
And so the balanced state of the Autonomic Nervous System,
Which is called Nirvana, might be a little too much attached in the interpretation.


11. A fact to exist and a fact not to exist, might be possible for both to exist,
But in the case of what is called Nirvana, both to exist and not to exist are used to be always at all.

And even though it might be possible that both to exist and not to exist are just true together,
It should never be permissible for us to mix up stupid emancipation and Nirvana.


12. Generally speaking, there might be possible that both to exist and not to exist, can exist together,
But in the case of Nirvana, both to exist and not to exist, are always existing together without fail.

In the case of Nirvana, there might be no situation, that Nirvana hasn't received both to exist and not to exist.
Because the situation both having received something and not having received anything,
such two cases are the real situations of Nirvana.


13. Even though there are so many cases that both the case of not existing and the case of existing, are existing together,
Why is it possible for the example of Nirvana to appear both not to exist and to exist together
without fail?

Because in the case of Nirvana, the word, which hasn't been Sanscritized sufficiently yet, might be Nirvana,
And so the word "to exist" and the word "not to exists," might be only Sanscritized words actually.


14. It is very natural that there are the two kinds of possibilities both not to exist and to exist,
But what is the reason, why in the case of Nirvana especially, both the two kinds of not to exist and to exist manifest themselves together?

In the case of between the two, existence and non-existence,
Because the non-existence is only one between the two,
And so it seems to be the same that the situations might be similar to the selection between Light and Darkness.


15. Nirvana might be never not existing,
But at the same time Nirvana might never be existing.
What is called Nirvana might be similar to miscellaneous cosmetics pahaps.

Even in the miscellaneous things, which are not really existing, or even in the miscellaneous things, which are really existing,
Those kinds of miscellaneous things are really utilized as miscellaneous accomplished articles as commodities.


16. Even though Nirvana is completely different from what does not exist,
but it is not being sure to exist exactly.
At the same time however Nirvana is always recognized by ourselves.

Nirvana is never anything, which does not exist,
But at the same time it is not always something, which really exists,
Might suggest that Nirvana might be promoted by something to go ahead.


17. At the situations where we have transcended the state of being self-controled situations,
There might be glories themselves,
And it can never exist the fact that something is existing to be born at all.

Both the transcending the self-regulation, and glories themselves, both do never exist,
And at the same time there is not also the fact that the two, that is, self-regulation and glories,
Appear at all.


18. The fact that we have established our own position in society, just produces our own happiness.
From a simple fact that we are just existing in this world, does not produce anything at all.

Both transcending our own self-regulations and keeping our own glories, do never exist actually at all,
And at the same time those two facts, that is, our own self-regulations and keeping our own glories, which do not exist, will not be born newly at all.


19. Even in the case that we are just mingled with ups and downs of life actually,
It does never suggest that we have been given up by Nirvana,
But there is only a little strange situation might exist only.

It is much different from the fact that we have entered into Nirvana already,
But something, which is a little different from the ordinally situation, might be felt as a kind of presentiment.


20. What is included by Nirvana is just Time, and the Time is also included by ups and downs of life.

In the two kinds of substance, that is, Time and ups and downs of life,
It is perfectly impossible for us to find even a bit of content of anything at all,
But it is just the situation that some kind of very tiny thing can be felt so slightly.


21. The fact, that we have been separated from the state of being self-regulated situations with so long distance,
Might suggest that we have been touched by death, and so forth already,
And we can already perceive just Eternity, and so forth.

The Nirvana might be just the ultimate scene of human life,
And as for the supposition it might be only continuity of the ordinary daily lives at all.


22. Even though our behavior to follow the serene state, which has been born from the balanced state of the autonomic nervous system, might be the same as to follow the Systems of the whole Universe,
But at the same time such a situation can not be what is either eternal, or not eternal at all.

What is the situation, that something eternal are similar to something ephemeral?
And what is the contents of the meaning that what is not eternal is not similar to what is not eternal?


23. What is just which is really existing, and what is not really existing?
What is something to be eternal, and what is something not to be eternal?

Both what is not eternal and what is eternal, might be something, which can not be described with words,
But at the same time both might be never to be the facts just in front of us at all.


24. All kinds of our sense perceptions are totally a kind of time to take a rest,
And if it will expand more, it will suggest to be more peaceful.

All places, all circumstances, and all kinds of things,
Therefore everything in the Universe must be the contents of Gautam Buddha's instractions, totally.

MMK (24) Examination of The Supreme Truth

1. At every moment, when the serene state of the autonomic nervous system is the all of this world,
This world can never be something, which has appeared newly,
Or something, which will inevitably disappeared in future.

Idealism, Materialism, Philosophy of Action, and Reality itself,
Those four philosophies belong to The Supreme Truth,
And the denial of those Realities are too much attracted by some wrong ideas.


2. Knowledge, experiment, practice, and the Truth,

Facing those existent four kinds of supreme Truths,
There is no possibility for the insistence of Real Existence to be denied at all.


3. If it is impossible for the four kinds of real existences of the Truths to be denied,

Thinking about the four kinds of supreme results, it might be impossible for us to deny the existence of them.
Facing just such four kinds of supreme Truths,
There are no possibility for insistences, that those four Truths are not real existences, to appear at all.


4. When the Buddhist Sangha does not exist really,
It will be impossible for the four kinds of supreme Results to exist,
And the eight kinds of organizational officers and other members can not exist at all.

And if it were impossible for real Buddhist Sangha to exist really,
It must be true for the Universe itself not to exist really at all.


5. And if there were no Universal System at all,
And if there were no Buddhist Sangha at all,
How is it possible for the reverend personalities, who have got the Truths,
To exist even in future at all?

Actually speaking, even the three kinds of value, Buddha, Dharma, and Sangha,
Have been utilized as some kind of easy presents,
And for You, who do not believe in Buddhism,
Even the Buddhist talks on Buddhist teachings actually have become objects for you, who do not believe in Buddhism, to repulse them perfectly.


6. Our behavior to produce the serene state, which has been produced by keeping the Autonomic Nervous System balanced,
Is actually to produce the Real World itself,
And it means that we would produce both the World, which has not been identified with the Universal System yet,
And at the same time the World, which has been identified with the Universal System already.

In that situations, all jobs in the world are belonging to the secular daily jobs, and belonging to the common daily lives,
And so You, who do not believe in Buddhism, want to stop those secular jobs so strongly and so perfectly.


7. In that situations, to have our common daily talks only are just to rely upon the serene state of the balanced autonomic nervous system,
However, You have never noticed the truely important point at all yet.

Even though it is true that to produce the serene situations of the balanced autonomic nervous system is just the aim to produce the balanced serene state,
But You are perfectly making your efforts to break down everything without exception as the aim of your own efforts.


8. In the two kinds of Truth, that is, the teachings in the world of consideration and the teachings in the world of Real Action,
To pursue happiness sufficiently is the teachings, which are following the Rule of the Universe,

The true guidances in this world are the teachings of many people, who have got the Truth in the system of the Universe, the Truth itself, and the highest among Truths.


9. People are not born keeping the two kinds of separated organs for expiration and inhalation,
But the function of the body has been separated into the two kinds of functions,
And the functions of body has been separated into two parts,
Therefore we can say that the functions are practical and at the same time they are working for the two kinds of functions well.

Even though we, human beings, have not been born perfectly fitted to the real conditions innately,
However, Gautama Buddha has admonished us to have the hope of endlessly wide human functions.


10. Even though it is perfectly impossible for us to have an actual possibility to accomplish some job,
We should never give up for us to continue the efforts to pursue the accomplishment of the higher efforts to pursue it.

Even if it is impossible for us to arrive at the higher Truth to be impossible to accomplish it,
But the serene state relying upon the balanced autonomic nervous system,
Does never refuse for us to approach the aim at all.


11. When we have received from others so severe decisions that there might be possible for us to be given some kinds of severe damages perfectly,
If there were the serene state relying upon the balanced autonomic nervous system,
Sometimes we are prone to be seen as if we were so stupid people actually.

Animals, which are creeping on the ground like a snake, are sometimes misunderstood as some kinds of bad people,
But sometimes there are cases that the wisdom of the snake is so abundant,
And sometimes wickedness of the snake might be too much perfect.


12. Just because of such a reason, there are the case that a snake's knowledge is too much sufficient,
Or a snake's wickedness is too much sufficient,
Therefore it is clear that the existence of such situations are too much,
Or the contents, which are noticed, are so much insisted by people,
Who accidentally have known the facts, earnestly.

The system of the Universe is included by ourselves,
And at the same time we, human beings, are included by the Universe,
But such a kind of facts might be difficult for people, who do not have any special interest about it,
To suppose, or to find them usually.


13. Relying upon the serene state of the balanced autonomic nervous system,
The absolutely stable attitude has been accomplished,
And such a stable attitude will produce miscellaneous existences once more.

Our usual attitude, which worries about others' criticism against us,
Does not have any relations with our own attitude at all,
And so, such kinds of worry against others' criticism doesn't have any relation with our own attitudes,
Therefore such kinds of attitudes, which worry about others' criticism against ourselves,
Will never appear in the balanced attitudes of the autonomic nervous system at all.


14. If it were true that all things and phenomena in the world have been bound by others' criticism,
Even the serene state of balanced autonomic nervous system must be bound by the same cause already.

However, if everything hadn't been bound by others' criticism,
It might be perfectly impossible for the balanced state of the autonomic nervous system to receive the restraint by others' restriction at all.


15. You, who are common people to commit miscellaneous vices,
are producing your own Soul and at the same time objective Souls.

You seem to be a very forgetful person, who is even riding on the back of a horse actually,
But you were thinking to be sitting near a side of a dog imaginarily.


16. If you have left your own idea, which you have produced in your brain,
Then it is always possible for you to look at the existence of Reality just in front of you.

If you recognize the existence of the true teachings, which can be found in the different area other than intelligence,
It is just possible for you to look at the all things and phenomena actually relying upon Reality itsef exactly.


17. A fact, that something is produced, and its cause, are perfectly to be one ,
And so, to produce something and to arrive at its result,
Are both the real substance of act to produce something.

However, you, who do not believe in Buddhism, want to refuse, birth, prohibition of birth, concealing birth, or those of results.


18. However, in my case, I understand that the perfectly clear synthesized phenomena are talking to us the serene state relying upon the balanced autonomic nervous system and telling to us miscellaneous kinds of Reality.

Even though getting those kinds of informations means the getting very important informations,
But nowadays those informations seems to be opposing against the idea of the common tendencies today,
And so if we look at the problem on the basis of our a little conservative viewpoint,
Our rather inclusive viewpoint might be the Middle Way.


19. If the synthetic phenomena is not clear,
The system of the Universe can never be recognized at all.

Because of such situations, the real conditions haven't entered into the balanced autonomic nervous system,
And so the system of the Universe hasn't been recognized at all.


20. Because the autonomic nervous system hasn't become balanced,
If the whole world hasn't become balanced,
It is impossible for the appearance of Reality to exist at all, and for the disappearance of Reality to exist at all.

The idea that the philosophy of pain, the philosophy of accumulation, the philosophy of self-regulation, and the philosophy of morals,
Those four kinds of supreme Truths are not real,
Has been too much attached by their own ideas.


21. In the case that the synthetic universal phenomena are not clear,
How will it be possible for us to say where a serious pain will exist in future?

The facts for us to talk about serious pain do never continue for ever at all,
And so a concrete and severe pain is perfectly impossible for us to recognize subjectively in our brain as supposition at all.


22. The subjective idea, which we can consider in our brain, is just thought in our brain really now,
And so it is perfectly impossible for those kinds of subjective ideas to be collected together once more in our brain again as completely the same contents as the past facts at all.

Therefore it is perfectly impossible for the totally constructed contents of this world to be reconstracted completely again,
And the miscellaneous serene consistency, which has been born from the balanced autonomic nervous system,
Might be driven away perfectly very easily.


23. The state of self-regulation, which will be born from the balanced autonomic nervous system, can never be produced by our intellectual consideration at all.
Therefore, it can be seen that the realization of our self-regulation might be included in the severe pain actually.

Because of the reason that the subjective personal idea might be similar to a nest of discrepancies,
You, who do not believe in Buddhism, are making your efforts to drive back the self-regulated conditions, which has been born from the balanced condition of the autonomic nervous system, thoroughly.


24. Because subjective and personal ideas are usually belonging to the moral problems actually,
And so when we suppose a problem intellectually only in the brain,
It is impossible for the problem to be seen because of only relying upon supposition.

However, fortunately the problems are related with the problem of morals,
And so it is possible for us to know the problems as concrete and real problems relating with our own opinion.


25. In such situations so severe pain always has been accumulated as big as a mountain,
And so it is perfectly impossible for us to have the situations of self-regulation as a object of our recognision.

However, Morals have already left from the problems of severe pain and self-regulations,
And so it is generally impossible for Morals to meet with severe pain or problem of self-regulation even in future at all.


26. Receiving the influences of the subjective idea, when knowledges are not perfect,
How is it possible for the problem to be included into Reality at all?

The perfect knowledge can never be possible to be in such a vague situations at all,
Therefore, subjective ideas are perfectly holded down under the perfectly fixed conditions.


27. When we have intuitively accepted the System of the Universe,
What has manifested itself in front of us, is just the Reality itself.

In such a situation, we should never permit us to be mingled with something like knowledge at all,
And even though it is not necessary to say about Philosophy of pain, Philosophy of accumulation, Philosophy of Self-Regulation, and Philosophy of Morals,
Following those four, in the case of four kinds of Results, the situations are the same as the four kinds of True Philosophies.


28. Even though what is something to be very difficult to understand exactly may be Result,
However, what might be something, which is called Result, can be what to say?

Relating what, which can be done practically, it might be possible for us to practice it cooperatively together,
But in the case of subjective ideas there might be no method other than the method to suppress them perfectly, at all.


29. About the real existence of Result, it is not clear that Result really exists, or not,
And if Result does not really exist, it is never possible for the four Results, that is,
Srita-apanna, Sakrd-agamin, Anagamin, and Arhat, to exist really.

If the Buddhist Sangha does not exist, the concrete organization can not exist,
And so it is impossible for the eight kinds of officers, and other personal members can not really exist.


30. If we do not get rid of the wrong idea that what is called the miscellaneous supreme Truth does not exist really,
It is completely impossible for us to recognize the Real Universal System actually.

If it were true that the personality called Buddha did not exist in the Universe, and did not exist in the Buddhist Sangha really,
Where shall it be possible for us to expect finding such a personality even in future at all?


31. Even though your state of power hasn't arrive at the stage of getting the system of Buddhist philosophy,
You are liking to attach to the image of Gautama Buddha, which you have selected by your own preference.

Even though you have not arrived at the stage of knowing Gautama Buddha's personality well,
You have attached to your own Buddhism preferably.


32. Even in a case of person, who hasn't become to the same state as Gautama Buddha's personality yet,
It is possible for him actually to experience the same state as Gautama Buddha,
Relying upon keeping the same state of balanced autonomic nervous system as Gautama Buddha himself really.

If people, who are sincerely diligent to pursue the Truth of Buddhism, will arrive at the same
level as people, who have been trained in their Buddhist training,
Those people will awake up to the true situation of Buddhist Philosophy actually.


33. Both the Rule of the Universe and what is the reverse to the Rule of the Universe,
Are perfectly different from what Human Beings can produce even in future at all.

How is it possible for the Act, which has been done already, to belong to the unbalanced state actually?
Because it is completely impossible for any subjective idea to be able to produce any kinds of something real at all.


34. If there were any case that it is impossible for you to find both the Universal System and what is different from the Universal System,
It has come from the fact that You, Human Beings, can never recognize what is called Result at all.

If it is true that you do not have the two criteria, which can teach you what is the criterion to teach you the Universal System and the other, which can teach you what is the criterion different from the Universal System,
It might be perfectly impossible for you to recognize Result at all.


35. When both the criterion, which is called the Universal System, and the different criterion, which is called different from the Universal System,
Are prepared together,
Then the two kinds of different criteria can teach us the real existence of Result.

But both the criterion as the Universal System and the criterion as the different from the Universal Syatem,
Are producing together,
The Synthesized Phenomena,
And so it is perfectly impossible for the Result as the unbalanced situations of the two parts of the Autonomic Nervous System to be able to manifest themselves at all.


36. You, people, who do not believe in Buddhism,
Are going to stop all kinds of secular jobs and human daily life, which are cooperatively going on very peacefully.

You, who do not believe in Buddhism at all, are making your efforts to stop,
The very conspicuous synthetic phenomena, which is always going on without any kinds of stopping,
And you are going to stop also the serene state of the situations, which has been showing the stable conditions of the balanced autonomic nervous system.


37. In the case that there is no job, which has begun just recently at all,
There are actually maintained the job, which we can begin it at once as our obligations.

And at that time what we should do carefully to begin with, might not be to produce something directly,
But it might be sure that we should guard our autonomic nervous system surely balanced.


38. The problem that we will get some kind of authority to decide the share of our jobs, or to sit at the top position in the system of jobs,
But those kinds of miscellaneous problems might belong to future some times.

And ironically speaking, it might be common cases that hoping some kinds of peaceful situations,
It might be the common vulgar habits in the secular societies to sacrifice their own idea for the peaceful condition of human societies.


39. The problem whether belongs to the stage of accomplishment, or belong to the stage of inexpert case,
Might be also problems of pain, a problem of boundary line, or a problem of Action.

However, actually speaking, the situations, usually having avoided painful conditions, might be inevitably the case, that the autonomic nervous systems are balanced.


40. A person, who can clearly look at the conspicuous and synthetic existing world as the Real World,
Might be a person, who can look at the things and phenomena as the Real World actually.

To such a kind of person, pain and the synthetic Real World are perfectly as they are, and the self-regulations and morals are also perfectly as they are.

MMK (23) Examination of Delusion

1. What was born from desire, violent emotion, hatred, temptations, are just discussed.

Because both good omens and bad omens are manifesting themselves together,
It seems clear that both are going to occur clearly.


2. Both good omens and bad omens are going to produce miscellaneous Delusions.
Because in this world only just conspicuously clear facts are existing as they are.

However those good omens and bad omens are only subjective decisions,
And so those are perfectly unreliable at all.
Therefore it is perfectly impossible for us to think that the enormously severe pain is real.


3. Because miscellaneous Souls do not have any relation with the problem whether they are real existence, or not,
How is it possible for us to insist that those Souls are just accomplished articles, which have concrete forms exactly?

The Souls do never have any relation with the problem whether Souls really exist, or not,
And so how is it possible for miscellaneous pains actually to be concrete things, or phenomena at all?


4. Something, which can be seen as some kind of receptacle, is this world,
But pain can never be seen as some kind of real entity.

Something vague can never be something concrete,
Therefore even something, which is so severely painful, can not be something concrete.


5, The situations, in which someone actually is looking at his own body, are the real situations of miscellaneous pains,
And so, matter, perception, consideration, action, and consciousness, such five kinds of aggregates,
Do never exist really as severe pains at all.

The situations, in which someone actually is looking at his own body,
Are producing miscellaneous severe pain,
And so the fact itself, that we are just placed in the miscellaneous pains,
are never the same as the five aggregates, that is, matter, perception, consideration, action, and consciousness, at all.


6. The contents of thoughts, which have been produced by the subjective consideration,
Will never become the contents of considerations, which many people will accept smoothly.
The contents, which are containing many kind of favorite matters and unfavorite matters,
Can become reciprocal very easily.

Even though it is very clearly decided what kinds of selection will be done among many selections,
To each person, it is very flexible for their personal selection to change between favorite one and unfavorite one.


7. Form, sound, taste, feeling, smell, or the Rule of the Universe, each is individually independent miscellaneous sense of perception.

However, miscellaneous entities, which are belonging to desire, darkness, or delusion. are always changing places with each other.


8. Form, sound, taste, feeling, smell, or the Rule of the Universe, each is individually independent miscellaneous factors.

And they are very similar to a fantastic city called Gandharva, which does not need any jail, a mirage, or sleep.


9. Even at the bad kind omen, therefore much more at the good kind of omen,
Where can we find the facts, so splendid things and phenomena are so many existing, even in future, at all?

Even to become a Demon, or even to become a human being, it is always possible for human beings to become,
And even in a case of images in a mirror they are always showing themselves as the same images as they are.


10. There is no chance where we are not careful to a good omen.
Because if we want to draw out a bad omen, it is always possible for us to do so.

It is always clear that such a kind of omen must be always a good kind of omen without fail.
Therefore if it were in the case of good omen, it is not always a case of omen, which we should pick it up without fail.


11. Even in a case of bad omen, it is not true that people usually do not show any care to the bad omen at all.
Because in the case of good omen, people are usually expecting so much to notice the good omen with intuitive ability enormously.

Such a kind of situations are also clear even in the case of bad omens too.
And relying upon such situations people usually like to clarify bad omens much more than good omens naturally,
In actual situations bad omens do not have even a scarce chance to be noticed at all.


12. When a good omen hasn't been noticed yet, where is it possible for strong passion to occur even in future?

When a bad omen hasn't been noticed, where is it possible for deep malice to exist even in future?


13. As our native characters can never be eternal, what we are always keeping, has also the character to change its direction reversely at every moment.

When we have reflected the existence of what is never unstable situation in the serene state of the balanced autonomic nervous system,
Where can we find any existence of the situation, which are having the tendency to split to the two opposite directions seperately?


14. It is true that what is innate is never eternal,
And all trials to plunder anything from others are always based upon some kinds of delusion.

If the idea that there is nothing, which is eternal, has been maitained at all,
In the case of being kept in the serene state of the balanced autonomic nirvous system,
Any delusion can never occur at all.


15. The states, which are bound by something actually, are restrictions,
And a person, who has been bound by something,
Has always been stolen his own freedom actually by something without fail.

In that case the serene state has been pervading through every thing totally,
And so any kind of restriction can not be found at any place at all.


16. Even in the case of that there is nothing at all, or in the case where people have grasped some thing already,
There are actually that the decisions have been separated into two parts already,
And at the same time the decision has been identified into one already.

There are the cases, where there is not any kind of delusion at all,
But at the same time there are also nothing other than delusions at all.


17. In the situations that there is anything, which can be included into delusions at all,
There are cases, in which so many delusions have gathered actually.

At the same time in the situations, where it is perfectly impossible for us not to find anything other than delusions,
There are cases that so many kinds of delusions have gathered together enormously.


18. Even though I myself haven't enter into delusion, and at the same time I am not in idea,
There is some times an example that so many kinds of delusions have been come up together already.

Even though it is just what I have thought in my mind,
As it is difficult for me to understand the reason, why I myself have had such ideas,
There is a case that so many delusions have been collected to me without noticing any reason.


19. Even before we haven't known what kind of name shall we put to the matter at all,
There is possibility that so many Delusions are existing actually.

Even before any kind of delusions haven't been noticed,
Where is it possible for the arrival of Delusions to come at all?


20. Subjective ideas can never be born as some kinds of existence,
And at the same time it is also impossible for objective ideas to manifest themselves at all.

When there is no appearance of both subjective idears and objective ideas,
Where shall we be successful to drive away the arrival of Delusions actually?


21. Just ourselves, the innate purity of ourselves, or our gentle conditions, are always possible for us to recognize as ourselves.

Just ourselves, the innate purity of ourselves, or our gentle conditions, can never be Delusion at all.


22. Having no Soul, the innate purity of ourselves, or our gentle conditions, can be always recognized at every moment.

When we have clearly noticed what is different from us, or not innate impurity,
The very severe pain can never become any kind of recognizable object at all.


23. Relying upon such a method, ignorance might be denied,
And so we can be emancipated from the attitude of denying Delusion.

Relying upon ignorance might be the same as relying upon suppression,
And utilizing demonstrative vanity, and so forth, they want to suppress everything.


24. An accident, which has occurred following some subjective ideas, are very fearful pain,
And it might belong to some kind of receptacle.

With what reason, why a popular name is so much recommended actually?
What is recomending miscellaneous subjective ideas so strongly?


25. By relying upon subjective ideas, some times, micellaneous strong pains are existing in something obscure,
And something, which works for a role of something like receptacle, is usually included in something.

With what reason, why miscellaneous abstract existences are requested so trongly?