The title above means that it is very important process for us to practice Zazen for studying the Truth, and so we should never despise it.
How is it permissible for us to practice it carelessly?
In the cases of ancient Masters, Master Taiso Eka cut off his arm, and Master Gutei cut off his student's finger. Those are very excellent cases in China.
In the ancient time, Gautama Buddha left his family and his state, and this was a very excellent trace in practicing the Truth.
Modern people usually say that it is better for us to practice the easiest one, which is as far as possible.
These words are exceedingly wrong, and so they do never fit the Buddhist principle absolutely.
When we make our efforts to do something as an only one practice solely, even just to lie down on the floor without doing nothing, it might be also too much painful for being boring.
And if we were boring in one factor, it is necessary for us to be boring in everything.
It is very clear that a person, who likes to be easy, might be inevitable for him not to be a
person, who has the nature to fit pursuing the Truth. Furthermore, Gautama Buddha's teachings, which are pervading throughout human societies today, have been got by the Great Master Gautama Buddha relying upon miscellaneous difficult practices and painful practices since the limitlessly long past actually.
The origine of the source was inevitably like that.
How is it possible for us, who just belong to his lineage, not to be difficult?
A person, who likes to meet the Truth, should never look for an easy practice.
If he look for an easy practice, it might be clear that he will not arrive at the true Reality without fail, and it must be provably impossible for him to arrive at the place of jewels.
The ancient Masters, who had their excellently great ability, still said that it was very difficult for them to practice the Buddhist practice.
We should notice that the Gautama Buddha's Truth are so profound and so great.
If the Buddhist teachings are easy to practice originally, how is it possible for many Buddhist practitioners, who have had so excellent ability, to say that it was very difficult for them to practice it and to understand it.
When we compare modern people with the ancient people, the difference of those kinds of people's ability, must be much more eormously many than comparing total number of each hair on fur of nine bulls with a piece of hair.
Therefore even though we would try to make our efforts comparing our small natural ability and
scarce knowledge with the ancient people's easy practice or easy understanding, it might be impossible for our efforts to arrive at their easy practice or easy understanding at all.
What the teachings of easy understanding and easy practice, which the modern people are enormously favorite, are?
They are even different from the secular principles, or Buddhist principles, inferior to the practice of idealistic demons or concrete demons, or inferior to non-Buddhists or two kinds of Hinayana Buddhists. Shall we call them as people, who are much more losing their way and are deluded than common people?
Even though they want to leave the secular societies, their life might be much more disturbed by the endless series of cause and effect.
When we observe the cases of breaking the bones, or crushing the marrow, those conducts might be never easy, but the most difficult act, which we do, is just to regulate our mental balance.
It is never easy for us to keep our pure conduct, or Buddhist action for a long time, but it is the most difficult efforts for us is to regulate our physical conduct.
If it were valuable for us to break our bones into pieces, there have been many people, who have been able to endure such a kind of pain from the ancient time, but actually it has been very rare for people, who realized the Truth.
If it were valuable for us to keep our daily life pure for a long time, there might be many people, who maintained their daily life pure, but it has been very rare for people, who crarified the Truth actually.
The reason, why such facts occur easily, comes just from that it is very hard for us to make our mind balanced.
Excellent ears or clear eyes are not so important, studying or understanding is not so important, mind, will, or consciousness, is not so important, image, thoughts, or intuition, is not so important, but we will enter into the Buddhist world directly utilizing the balance of the autonomic nervous system without relying upon miscellaneous abilities, which I quoted above.
The Great Master Gautama Buddha says that "Avalokitesvara has entered the stream, and has transcended the whole intellectual ability," and Gautama Buddha's intention must be this meaning.
In those situations, the two kinds of states, the two forms of motion and stillness do not appear at all, and that is just this harmony.
If it is possible for anyone, who has excellent ears and clear eyes, or pervasive understanding, to be able to enter into Buddhism, and then the highest student called Jinshu must be the person, who should succeed Master Daikan Eno.
If it is true for a common physical condition, or being humble and lowly, to be hatred in Buddhism, how is it possible for the Ancestral Master Daikan Enou to dare succeed Master Daiman Konin's position?
Because of such examples, it is very clear for the teachings, which can transmit Buddhism, to exisist outside excellent ears, or clear eyes, or wide understandings, absolutely.
The facts can be found relying upon research, and it is possible for us to experience the facts relying upon our reflections.
At the same time Buddhism does not hate old age, or aged situations, but a the same time, it does not hate infant, or adult.
Master Joshuu Jushin has begun to experience Buddhism when he was more than 60 years old, but it was possible for him to become a excellent and great Master in the Bhodhi Dharma's lineage.
The daughter of the Tei Family, when she was 12 years old, had studied Buddhism for a long time, and she could also be an excellent leader in the Buddhist temple.
The dignity in Buddhism manifest itself relying upon whether he or she has participated with Buddhist organization, or not, and the facts are separated by experiencing Buddhist practice, or not.
In the case of experienced teachers in the theoretical Buddhism, or expert genious in secular classics should visit Buddhist temples, where the practice of Zazen is familiar.
Such kinds of examples have existed so many.
For example, Teacher Nangaku Eshi was a genious of wide knowledge, but he studied still Buddhism under Master Bodhi Dharma.
Master Yoka Genkaku was a very excellent person in Buddhist philosophy, but he still also studied Buddhism under Master Daikan Eno.
It might be necessary for us to rely upon studying Buddhism under Buddhist Master for clarifying the Rule of the Universe, and for getting the Truth.
When we ask a question to our Buddhist Master, after listening to the Master's opinion, we should never identify the Master's opinion to our own opinion.
If we identify the Master's opinion to our own opinion, we can never get the Master's opinion itself.
When we visit a Master to ask the Rule of the Universe, we should make our body and mind clean, and have our eyes and ears serene, for just listening to the Master's opinion without mixing any other's opinion at all.
In such situations the Master's body and mind have fused with the diciple's body and mind, and the Master's teachings are poured into the disciple's body and mind as if a cup of water has been poured from the Master's cup into the diciple's cup without fail.
If the situations are just like this, the diciple can get the Master's Dharma exactly.
Nowadays, however, stupid and dull people, sometimes remember what they read in a book, or sometimes they maintain what they listened to in the past, and they identify those ideas with their Master's words.
In that siuations, even though there are only their own ideas, or the old expressions of words, but they haven't understood their own Master's words at all yet.
And in another case, there are some kinds of another group, where they revere their own ideas first, and then they open some Buddhist Sutras, and they remember one or two words from the Stras, and utilizing those words they insist that what they have slightly memorized is just the Buddhist teachings.
And later, when they have chance to listen to lectures of excellent Masters, or our lineal Masters, if those lectures sound well to the audience of own opinion, they affirm the lectures of those Masters, and if those lectures do not sound well to the existing old opinion of them, they refuse the lecturers' insistence.
They do not know the method of throwing away wrong opinions, and so how is it possible for them to climb up for arriving at the Truth itself?
Even though they have passed limitlessly many Ages, they might be still travellers, who have lost their own way completely. They might be endless travellers, who are absolutely pitiable. How will it be possible for anyone not to worry about such a pitiful condition?
All Buddhist practitioners should notice that the Buddhist Truth just exists outside consideration, distinction, supposition, intuition, perception, or intellect.
If the Buddhist Truth actually exists inside those intellectual areas, we, human beings, are always existing inside those areas, and so we are always playing with those intellectual matter, but why is it impossible for us to realize the Buddhist Truth even today?
In pursuing the Truth, we should never utilize consideration, or distiction.
If we, who are almost always keeping considerations, would check ourselves in detail, it might be very clear as if we were looking at a very bright mirror directly.
The gate, through which we should enter, has been indicated so clearly by Masters of our own lineage already.
It can never be known by Buddhist teachers, who only rely upon the method of literal characters solely, at all.
This was written on the day after 15 days later than the vernal equinox.
In this chapter, Master Doge insists that it is the most important task for us to practice Zazen and to study Buddhism in our human life. However, in this world, how many people do they have the same ideas like that?
Some people are working so hard for getting a little bit higher social position, and some people are very diligent to get a bit of money so cinserely. In such situations of human societies, is it possible for us to be sure in the existence of the real Truth? Is it possible for us to believe in the only one possibility of the Truth in the human societies like this? Frankly speaking, it might be impossible for us to say that in the human societies, where our human beliefs are divided into the two powerful philosophies of idealism and materialism, it might be perfectly impossible for us to believe in the only one existence of the Truth actually. But if we stand upon the Buddhist Realism, there will be possibility to have a chance to expect the only one possibility of existing Truth. Therefore if we, human beings, want to believe in the existence of the only one Truth, and continue pursuing the Truth, first it is necessary for us to dispell the illusions of both idealism and materialism perfectly.
At the next point in this chapter, Master Dogen strongly refuses the common attitudes of human beings to like to follow an easier way. Of course, Buddhism can never be an ascetic philosophy at all, and so we should never pursue any kind of painful condition in Buddhist practice at all. But at the same time it is necessary for us not to select easier one because of only to be easy. The Buddhist Truth is just only one Truth, which transcends both being easy and being difficult. Therefore Mastr Dogen insist that if we discuss whether it is difficult, or not, when we are beginning to pursue the Truth, such attitudes might be completely opposite to pursue the Truth.
And furthermore in this chapter, Master Dogen insists that the grasping the Buddhist Truth is irrelevant to cosideration, decision, supposition, intuition, perception, and even understanding.
And when we consider this insistence from the viepoint of intellectual philosophies, it might seem to be so much ridiculous idea. But when we noticed that the Buddhist Truth does not related with our intellectual ability, but it is just ralated with the distinction whether the autonomic nervous system is balanced, or not, we can clearly understand the fundamental basis of Gautama Buddha's teachings. Therefore it is necessary for us to recognize the fact that the Buddhist Realism is always related with the human conditions, whether our autonomic nervous system is balanced, or not, just at the present moment. The simple fact like that has been existing since the first birth of human beings, but it has been necessary for us to find it for waiting the 19th or 20th century. Therefore I feel sometimes so happy that I am just living in the 21st century.
Therefore we should think that it is impossible for us to realize the Buddhist Truth relying upon only verbal letters, or words, but it is necessary for us to practice Zazen everyday to keep our autonomic nervous system balanced. And without such efforts to make our autonomic nervous system balanced, it is impossible for us to touch the Reality directly. Therefore we can say that it is just the human duty for us to keep the autonomic nervous system balanced. Recently in our human societies, we can notice the historical facts, that the training in sports, performaces in music or drama, the very big scale of scientific experiments, or fieldworks, and I think that such kinds of historical tendencies suggest that the human civilization has become entered into the very gorgeous and sunny age of Realism already. Therefore I think that it might be human duty for us to destroy the old and wrong two strong philosophical systems of idealism and materialism, which have finished their own so remarkably and valuably excellent Ages already.