Important principles in Shobogenzo (6) Soku-shin-ze-butsu
125]
(1) What every buddha and every patriarch has maintained and relied upon, without exception, is just "mind here and now is buddha." Many students, however, misunderstand that "mind here and now is buddha" did not exist in India, but was first heard in China. As a result, they do not rec-ognize their mistake as a mistake. Because they do not recognize the mis-take as a mistake, many fall down into non-Buddhism.
(The Buddhist principle that "mind here and now is Buddha," has been maintained by all Buddhas and Patriarchs without exception. But many scholars insist that the theory that "mind here and now is Buddha" has been heard in China for the first time, and so they insist that the theory hasn't heard in India. And even though the denial theory of existence in India is wrong, many scholars in China commit their mistakes, and they do not recognize their mistakes, and so they have fallen down into their miserable situations of non-Buddhists.)
The Buddhist principle that "mind here and now is Buddha" is just the fundamental Buddhist principle both in India and China, but many Buddhist scholars in China have misunderstood that the principle has existed only in China, and they haven't changed heir mistakes, and so the Buddhist scholars in China have fallen down into their miserable situations as non-Buddhists.
(2) When stupid people hear talk of "mind here and now is buddha," they interpret that ordinary be-ings' intellect and sense-perception, which have never established the bodhi-mind, are just buddha.
(When stupid people listen to the theory of "mind here and now is buddha," they usually interpret that people, who have not established the will to the Truth at all yet, can be called also Buddhas.)
When stupid people listen to the theory of "mind here and now is buddha," they usually think that all people including people, who have a little stronger sympathetic nervous system (SNS) and who have a little stronger parasympathetic nervous system (PNS), can be Buddha just at the present moment. But such an interpretation is completely wrong. In the intellectual philosophy we think about only idealistic person and materialistic person, but in Buddhist Realism we should think about the existence of human beings, who are always keeping their ANS balanced, who can be called Buddhas.
(3) This derives from never having met a true teacher.
(The misunderstanding has occurred in China, because of scarcity of true Buddhist Masters in China at that time.)
At that time even in China the true Buddhist Masters haven't been so many, and so many Buddhist teachers in China haven't understood the true meaning of "mind here and now is buddha," therefore
it has been inevitable for them having such a kind of mistakes.
129]
(4) The monk says, "The [good] counselors of that quarter teach students directly that mind here and now is buddha. Buddha means consciousness itself. You now are fully endowed with the essence of seeing, hearing, awareness, and recognition. This essence is able to raise the eyebrows and to wink, to come and go, and to move and act. It pervades the body, so that when [something] touches the head, the head knows it, and when some-thing touches the foot, the foot knows it. Therefore it is called 'the true all-pervading intelligence.' Apart from this there is no buddha at all.
(The monk has answered that good teachers in those districts teach to their students that "mind here and now is Buddha." Buddha means consciousness itself. And the consciousness is able to raise the eyebrows and to wink, to come and go, and to move and act. It pervades the body, so that when something touches the head, the head knows it, and when something touches the foot, the foot knows it. Therefore it is called 'the true all-pervading intelligence.' There is no Buddha other than this.)
When the National Master Daisho asked his student what kind of Buddhist theories are taught in the districts of the Sothern China, the monk answered that there are many Buddhist teachers, and they teach that "mind here and now is Buddha." And the monk has explained that human consciousness has ability to know miscellaneous things and phenomena, and so they interpret that our consciousness is just Buddha.
(5) The Master says, "If it is so, they are no different from the non-Buddhist Senika. He said, 'In our body there is a single spiritual essence. This essence can recognize pain and irritation. When the body decays the spirit departs; just as when a house is burning the master of the house departs. The house is inconstant; the master of the house is constant.' When I examine people like this, they do not know the false from the true. How can they decide what is right?
(The National Master Daisho says. What they are teaching is just the same as what the idealistic thinker called Brahman Senika. He says that in our body there is a single spiritual essence, and the essence can recognize pain and irritation. And when the body decays the spirit departs. The situations are very similar to the fact that when a house is burning the master of the house departs from the house. Therefore even though the house is not constant, but the master of the house is constant. So when the National Master has checked those Buddhist teachers, they have never understood the true meaning of "mind here and now is Buddha" at all.)
In the Southern districts in China at that time the words "mind here and now is Buddha" has been misunderstood as if they suggest that the intellectual mind might be just Buddha. But it was seriously wrong misunderstanding, and so the National Master Daisho has criticized the interpretation strongly.
(6) If seeing, hearing, awareness, and recognition could be equated with the Buddha-nature, Vimalakirti would not have said, 'The Dharma is transcendent over seeing, hearing, aware-ness, and recognition. When we use seeing, hearing, awareness, and recognition, it is only seeing, hearing, awareness, and recognition; it is not pursuit of the Dharma.'"
(If seeing, hearing, awaress, and recognition can be the same as Buddha-nature, it might be impossible for Vimalakirti to say that "The Rule of the Universe transcends over seeing, hearing, awareness, and recognition." Therefore when we use seeing, hearing, awareness, and recognition, they are just seeing, hearing, awareness, and recognition, and those behavior can never be the Rule of the Universe itself.)
Seeing, hearing, awareness, and recognition are all human mental ability, and so they can never be the Rule of the Universe. So we should understand the words that "mind here and now is Buddha"
into that "our consciousness at the present moment can never be other than the Rule of the Universe." Therefore the Indian Buddhist layman Vimalakirti, who is so excellent in understanding Buddhist philosophy, says that "human mental ability, which are seeing, hearing, awareness, and recognition, can never be the Rule of the Universe." And so we should interpret the meaning of the words "mind here and now is Buddha" as that "human consciousnes at the present moment is just Buddha himself in the Real World."
131]
(7) National Master Daisho is an excellent disciple of the eternal Buddha of Sokei. He is a great good counselor in heaven above and in the human world. We should clarify the fundamental teaching set forth by the National Master, and regard it as a criterion for learning in practice.
(National Master Daisho, who has been called Master Nanyo-echu, is an excellent disciple of the eternal Buddha Daikan Eno. Therefore National Master Daisho has been a Buddhist Master in the heaven above and in the human world. So we should understand the fundamentally important Buddhist cheachings relying upon the National Master Daisho, and we should think that his Buddhist teachings are just the critera in studying the practical Buddhism.)
National Master Daisho is Master Nanyo Echu, who is the excellent disciple of the Six Patriarch Marster Daikan Enou, and so we should sincerely follow Master Nan-yo Echu's reliable Buddhist theory. Therefore when we want to study the True Buddhism, we should follow Master Nan-yo Echu's teachings so sincerely.
134]
(8) Realization in practice like this is just mind here and now is buddha picking itself up and authentically transmitting itself to mind here and now is buddha. Authentically transmitted like this, it has arrived at the present day.
(Realization in practice like this is just "consiousness at the present moment is just the Real personality in the Buddhist societies," and such a kind of Buddhist prsonality has been maintained by transmission, and it has been transmitted without fail like this authentically.)
Buddhist teachings are not so easy for us to understand, and so the true teachings of Buddhism has been transmitted for thousands of years avoiding miscellaneous misunderstandings one by one.
Therefore it is our very important duty to maitain the true Buddhism authentically avoiding many kinds of mistakes for ever.
(1) What every buddha and every patriarch has maintained and relied upon, without exception, is just "mind here and now is buddha." Many students, however, misunderstand that "mind here and now is buddha" did not exist in India, but was first heard in China. As a result, they do not rec-ognize their mistake as a mistake. Because they do not recognize the mis-take as a mistake, many fall down into non-Buddhism.
(The Buddhist principle that "mind here and now is Buddha," has been maintained by all Buddhas and Patriarchs without exception. But many scholars insist that the theory that "mind here and now is Buddha" has been heard in China for the first time, and so they insist that the theory hasn't heard in India. And even though the denial theory of existence in India is wrong, many scholars in China commit their mistakes, and they do not recognize their mistakes, and so they have fallen down into their miserable situations of non-Buddhists.)
The Buddhist principle that "mind here and now is Buddha" is just the fundamental Buddhist principle both in India and China, but many Buddhist scholars in China have misunderstood that the principle has existed only in China, and they haven't changed heir mistakes, and so the Buddhist scholars in China have fallen down into their miserable situations as non-Buddhists.
(2) When stupid people hear talk of "mind here and now is buddha," they interpret that ordinary be-ings' intellect and sense-perception, which have never established the bodhi-mind, are just buddha.
(When stupid people listen to the theory of "mind here and now is buddha," they usually interpret that people, who have not established the will to the Truth at all yet, can be called also Buddhas.)
When stupid people listen to the theory of "mind here and now is buddha," they usually think that all people including people, who have a little stronger sympathetic nervous system (SNS) and who have a little stronger parasympathetic nervous system (PNS), can be Buddha just at the present moment. But such an interpretation is completely wrong. In the intellectual philosophy we think about only idealistic person and materialistic person, but in Buddhist Realism we should think about the existence of human beings, who are always keeping their ANS balanced, who can be called Buddhas.
(3) This derives from never having met a true teacher.
(The misunderstanding has occurred in China, because of scarcity of true Buddhist Masters in China at that time.)
At that time even in China the true Buddhist Masters haven't been so many, and so many Buddhist teachers in China haven't understood the true meaning of "mind here and now is buddha," therefore
it has been inevitable for them having such a kind of mistakes.
129]
(4) The monk says, "The [good] counselors of that quarter teach students directly that mind here and now is buddha. Buddha means consciousness itself. You now are fully endowed with the essence of seeing, hearing, awareness, and recognition. This essence is able to raise the eyebrows and to wink, to come and go, and to move and act. It pervades the body, so that when [something] touches the head, the head knows it, and when some-thing touches the foot, the foot knows it. Therefore it is called 'the true all-pervading intelligence.' Apart from this there is no buddha at all.
(The monk has answered that good teachers in those districts teach to their students that "mind here and now is Buddha." Buddha means consciousness itself. And the consciousness is able to raise the eyebrows and to wink, to come and go, and to move and act. It pervades the body, so that when something touches the head, the head knows it, and when something touches the foot, the foot knows it. Therefore it is called 'the true all-pervading intelligence.' There is no Buddha other than this.)
When the National Master Daisho asked his student what kind of Buddhist theories are taught in the districts of the Sothern China, the monk answered that there are many Buddhist teachers, and they teach that "mind here and now is Buddha." And the monk has explained that human consciousness has ability to know miscellaneous things and phenomena, and so they interpret that our consciousness is just Buddha.
(5) The Master says, "If it is so, they are no different from the non-Buddhist Senika. He said, 'In our body there is a single spiritual essence. This essence can recognize pain and irritation. When the body decays the spirit departs; just as when a house is burning the master of the house departs. The house is inconstant; the master of the house is constant.' When I examine people like this, they do not know the false from the true. How can they decide what is right?
(The National Master Daisho says. What they are teaching is just the same as what the idealistic thinker called Brahman Senika. He says that in our body there is a single spiritual essence, and the essence can recognize pain and irritation. And when the body decays the spirit departs. The situations are very similar to the fact that when a house is burning the master of the house departs from the house. Therefore even though the house is not constant, but the master of the house is constant. So when the National Master has checked those Buddhist teachers, they have never understood the true meaning of "mind here and now is Buddha" at all.)
In the Southern districts in China at that time the words "mind here and now is Buddha" has been misunderstood as if they suggest that the intellectual mind might be just Buddha. But it was seriously wrong misunderstanding, and so the National Master Daisho has criticized the interpretation strongly.
(6) If seeing, hearing, awareness, and recognition could be equated with the Buddha-nature, Vimalakirti would not have said, 'The Dharma is transcendent over seeing, hearing, aware-ness, and recognition. When we use seeing, hearing, awareness, and recognition, it is only seeing, hearing, awareness, and recognition; it is not pursuit of the Dharma.'"
(If seeing, hearing, awaress, and recognition can be the same as Buddha-nature, it might be impossible for Vimalakirti to say that "The Rule of the Universe transcends over seeing, hearing, awareness, and recognition." Therefore when we use seeing, hearing, awareness, and recognition, they are just seeing, hearing, awareness, and recognition, and those behavior can never be the Rule of the Universe itself.)
Seeing, hearing, awareness, and recognition are all human mental ability, and so they can never be the Rule of the Universe. So we should understand the words that "mind here and now is Buddha"
into that "our consciousness at the present moment can never be other than the Rule of the Universe." Therefore the Indian Buddhist layman Vimalakirti, who is so excellent in understanding Buddhist philosophy, says that "human mental ability, which are seeing, hearing, awareness, and recognition, can never be the Rule of the Universe." And so we should interpret the meaning of the words "mind here and now is Buddha" as that "human consciousnes at the present moment is just Buddha himself in the Real World."
131]
(7) National Master Daisho is an excellent disciple of the eternal Buddha of Sokei. He is a great good counselor in heaven above and in the human world. We should clarify the fundamental teaching set forth by the National Master, and regard it as a criterion for learning in practice.
(National Master Daisho, who has been called Master Nanyo-echu, is an excellent disciple of the eternal Buddha Daikan Eno. Therefore National Master Daisho has been a Buddhist Master in the heaven above and in the human world. So we should understand the fundamentally important Buddhist cheachings relying upon the National Master Daisho, and we should think that his Buddhist teachings are just the critera in studying the practical Buddhism.)
National Master Daisho is Master Nanyo Echu, who is the excellent disciple of the Six Patriarch Marster Daikan Enou, and so we should sincerely follow Master Nan-yo Echu's reliable Buddhist theory. Therefore when we want to study the True Buddhism, we should follow Master Nan-yo Echu's teachings so sincerely.
134]
(8) Realization in practice like this is just mind here and now is buddha picking itself up and authentically transmitting itself to mind here and now is buddha. Authentically transmitted like this, it has arrived at the present day.
(Realization in practice like this is just "consiousness at the present moment is just the Real personality in the Buddhist societies," and such a kind of Buddhist prsonality has been maintained by transmission, and it has been transmitted without fail like this authentically.)
Buddhist teachings are not so easy for us to understand, and so the true teachings of Buddhism has been transmitted for thousands of years avoiding miscellaneous misunderstandings one by one.
Therefore it is our very important duty to maitain the true Buddhism authentically avoiding many kinds of mistakes for ever.
posted by GUDO NISHIJIMA | 2:00 PM
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