Dogen Sangha Blog

---- ANNOUNCEMENT ----

2011-01-23T20:07:00.008+09:00

Dear Readers,

Mater Nishijima has not been in good health for some months.

So, updates of this blog and answers to your comments have been suspended for now.

Sincerely,

Dogen Sangha Blog Administrations

The relying upon the Balance of the Autonomic Nervous System

2010-09-15T17:38:00.006+09:00

We, Huma Beings, have the two kinds of Nervous System. The one is the Brain-Spinal Nervous System, and the other is the Autonomic Nervous System.
The Brain-Spinal Nervous System can be recognized by Human Brain, but in the case of the Autonomic Nervous System can never be recognized by the Human Brain.
However the function of the Human Autonomic Nervous System is even though it is impossble for Human Beings to recognize its existence, the function of the Human Autonomic Nervous System is much more powerful in its function comparing with the Brain-Spinal Nervous System. Therefore in the case of the Human Autonomic Nervous System might be almost impossible for Human Beings to recognize its real function exactly, and so it is almost impossible for Human Beings to recognize the real function of the Autonomic Nervous System really.

The Truth and the Buddhism

2010-09-11T18:24:00.011+09:00

When Buddhism is the Truth, there is no problem, but if Buddhism were not the Truth, there might be a problem. Therefore I think whether Buddism might be the Truth, or not, is very important problem.
And when we think whether Buddhism is the Truth, or not, what Gautama Buddha taught us is the Truth, or not, is the very important problem. And thinking what Gautama Buddha has been insisting, I think that He, Gautama Buddha, has found that this world is existing as this world really. Because when he has arrived at the Truth, it is said that "He, Gautama Buddha, himself says that "Mountains, Rivers, Grass, and Trees have become perfectly Buddhas." And the facts suggest that at that time Gautama Buddha recognizes that the Whole World are just the Truth.
Therefore we can think that at that time Gautama Buddha recognized clearly that this World is just "the Real World, which are Mountains, Rivers, Grass, and Trees, themselves."
In other words, "this World is just Mountains, Rivers, Grass, and Trees, and so forth, and those are just things and phenomena."
In the other words there is possibility that this world is just what we are looking at them as they are, might be Reality itself. In other words we have some kind of possibility, that we, Human Beings, have possibility that we are just living in Reality itself actually.

The Autonomic Nervous System

2010-09-07T18:12:00.009+09:00

The Autonomic Nervous System has been found for example by Sigmund Freud in the middle of the 19th Century, and then we, Human Beings, have become familiar to it.
But at the same tme the idea of the Autonomic Nervous System is also rather very difficult to understand, and so it is very important for us to understand the theory of the Autonomic Nervous System exactly.
The Autonomic Nervous System is just the real situations of the Autonomic Nervous System, but at the same time the Autonomic Nervous System is not the object of our sense perception, and so it is very difficult for us to knowtice the real situation of the Autonomic Nervous System, but it is necessary for us to grasp the real situations of it inevitably.
The Autonomic Nervous System is absolutely different from the Brain-Spinal Nervous System. In the case of the Brain-Spinal Nervous System, all kind of the Brain-Spinal Nervous System are recognizable, but in the case of the Autonomic Nervous System, they are not recognizable. Is it necessary for us to have a kind of nervous system, which is not recognizable? Usually we feel that it might be absolutely useless for us to have a kind of the Nervous System, which is absolutely unrecognizable at all. But in the case of the Autonomic Nervous System it is perfectly unrecognizable. Why is it useful for the Autonomic Nervous System only can be useful, even though it is usually unrecognizable? I think that in the case of the Autonomic Nervous System the miscellaneous things and phenomena can be known relying upon the function of the Autonomic Nervous System itseif. Even the function of the Autonomic Nervous System is not so clear, relying upon the function of the Autonomic Nervous System, fortunately we can find so many valuable functions of the Autonomic Nervous System actually, and so we can expect that we, Human Being, will be able to find so miscellaneous and so gaugeous facts in the Universe in future relying upon the Autonomic Nervous System.

Information

2010-06-02T10:46:00.003+09:00

Dear Mr. James Cohen,

You do not belong Dogen Sangha at all. Therefore you should not say anything about Dogen Sangha completely.

Gudo Wafu Nishijima

Comments

2010-05-23T10:10:00.003+09:00

Dear Ven. Harry San,

I think that only Buddhist monks, whom can be venerated, must be revered.

Dear Ven. David Fernandez San,

Thank you very much for your kind Greetings!

Ven. silentbell San's question 10/05/05

2010-05-05T10:37:00.003+09:00

Even though I have received a following questions from Ven. silentbell San, but I have failed to answer to him, and so I would like to send my answer by this comments.

His questions

During zazen what is it exactly that I am supposed to be concentrating on? Do I try to "feel" my body sitting straight, and bring my awareness back to my posture again and again? Or do I focus on any stillness that might appear between my thoughts? Or do I just sit not focusing on any thing, just letting everything come and go? Thank you again so very much for the teaching you offer.

Gudo's Answer : First of all we should make our efforts to keep the lower spine straight vertically, and then we should keep the backbone straight upwards as far as possible. Pull the chin downward and backward to make the back of neck as far as possibly straight. Master Kodo Sawaki taught us that we should stretch our spine as if it were possible for our spine to pierce the ceiling actually. By stretching the back of neck our sight might be directed about 45 degrees downward.

During Zazen it is the most important matter to keep the posture straight vertically. It is never only feeling, but it is just the real Action. It is never the feelng, but Action itself. Therefore it is not awearness, but Action itself.

Therefore it is the most important matter for us actually to sit in the Actual Posture, not the mental consciousness or sense perception. Zazen is just Action, and so it is just the traditional posture.

The two commens by Ven. silentbell San

2010-04-30T17:47:00.004+09:00

I have received two comments from Ven. silentbell San on my Dogen Sangha Blog of 10/04/28 and 10/04/29, but I have lost a chance to express my answer to those questions on my Blog.

Therefore if it were permissible for me to express my opinion, it might be as follows.

Ven. silentbell San's comments

Dear Roshi, (silentbell) 10/04/30

What if a person practices shikantaza, and practices shikantaza, and then keeps practicing shikantaza, and NEVER arrives at a balanced states? Is this possible? Do we judge the balanced state by the stillness of our minds during zazen?
Thank you very much.

Gudo's Answer : When we practice Zazen everyday, it is perfectly impossible for us not to enter into the balanced state of the autonomic nervous system. The state in Zazen, can never be consideration or perception, but it is just Action. This interpretation can never be found in the Euro-American Civilizations, but in Indian Buddhist Philosophy, Action has completely independent entity from consideration or perception. This fundamental characteristic of Indian Buddhist Philosophy is enormously clear, and so we can insist that the fundamental philosophical system of Indian Buddhism does not have any separation between body and mind.

Ven. silentbell San's comment 10/04/29

What if a person practices shkantaza, and keeps practicing shikantazo still, and never reaches a balanced state? Does the balanced state depend upon the stillness of our minds?

Gudo's Answer : When we practice Zazen everyday, we can enter into the state of the balanced autonomic nervous system, and it is impossible for us to leave our balanced autonomic nervous system at all. Of course, if we contine our consideration or perception even in Zazen, it is impossible for us to leave from the consideration or perception, and so if we want to leave from consideration or perception in Zazen, it is necessary for us to stop consideration or perception actually, and if we want to stop consideration or perception in Zazn, we should do it exactly. Of course it is very common for us to consider or perceive even in Zazen, but such kinds of consideration or perception, can never be Zazen. Therefore if we want to practice the True Zazen exactly, we should do it directly. Zazen can never be consideration or perception, but Zazen is just Action itself. Therefore when we want to practice Zazen, it is necessary for us to practice Zazen itself. In other words, when we are practicing Zazen, we should stop consideration and perception, and we should be so careful for us to be exact in following the authentic posture following 'Fukan-Zazen-Gi' by Master Dogen.

Dear Ven. Harry San and Dear Ven. Wooci San.

2010-04-29T12:28:00.003+09:00

Dear Ven. Harry San and Dear Ven. Woochi San,

Because of my poor ability for computer, I have lost your each comment from my computer, but fortunately I have left the copies of your comments, and so I would like to send my each answer to you again.

Ven. Harry San's question,

"Dear Sensei,

Thank-you for the message about zazen.

At the zazen group I attend, someone asked the question 'Why do you zazen?'

The most honest answer to this question I could think of is simply because I have trained myself to do zazen like a habit. I had no other more impressive or complicated aswer to the question. I find this answer a bit strange, and I think other people do also, but I can't really think of a more direct and true answer at the moment.

How would you answer the questin 'Why do you do zazen?

Thanks and Regards,

Harry."

Gudo's answer : When I was asked from someone 'Why do you do zazen?", I usually answer that I always practice Zazen everyday, because of keeping my autonomic nervous system should be balanced everyday.

Ven. Woochi San's question,

" Master Nishijima,

I was very moved about how you said, "It is not to necessary for us to get the so-called enlightenment. Because the so-called enlightenment is just a Romantic story, which many children love."

The goal of the practice of zazen and Buddhism to just simply be, right?

Also, it troubles me that there are sects of Buddhism that believe in a 'god', that they will become god once enlightened, and other mystical beliefs. What attitude should I take towards this?

Guudo's Answer : The true enlightenment can never be any kind of sudden change, which many ignorant people might admire, but it is very quiet and balanced situations of the autonomic nervous system.

When we continue our practice of Zazen everyday, we can naturally enter into the balanced state of the autonomic nervous system, and if we continue our daily practice of Zazen everyday, it is impossible for us to leave from the balanced state of the autonomic nervous system at all.

In other words, if we can keep our autonomic nervous system balanced everyday, it is impossible for us to lose the balanced state of the autonomic nervous system at all.

Therefore if we practice Zazen everday, it might be impossible for everyone to leave the state of enlghtenment at all.

Dear Ven. Al San,

2010-04-26T14:55:00.002+09:00

Thank you very much for your kind encouragement.

Gudo Wafu Nishijima

How to practice Zazen.

2010-04-25T11:35:00.003+09:00

First of all, it is necessary for you to meet a person, who knows the method of how to practice Zazen, first.

If it is difficalt for you to meet such a person, please read my book " Wow to practice Zazen" through Amazon. Of course, in my Dogen Samgha Blog there are also so many precise teachings
having written already, and so you can read them totally free.

Therefore it is possible for you to read my "Dogen Samgha Blog," freely, you can get so many knowledge about Buddhism and Zazen .

When we practice Zazen, it is necessary for us to practice Zazen everyday without fail. If we practice Zazen, not everyday, but only several times as we like, such kind of flimsy practice might be useless almost at all. In other words it is perfectly important for us to practice Zazen everyday as if we have to eat meals everyday.

Zazen is a kind of habit, and it is necessary for us to establish the daily habit without fail. It is not necessary for us to get the so-called enlightenment. Because the so-called enlightenment is just a Romantic story, which many children love. But Buddhism is never a Romantic story, but it is just Action. It is just sitting. It is just Practice. It is just Reality.

Information

2010-04-16T11:31:00.003+09:00

My computer has been repaired by Prof. Shin Kirik's efforts since a few days ago.

Announcement: Nishijima Sensei's Computer is Broken

2010-03-19T16:57:00.001+09:00

Nishijima Sensei asked me to let people know that his computer is broken and he's unable to respond to emails at the moment. He's going to get a new computer, but it may take him a while to set it up for email and his blog.

He'll post a note here when his new computer is up and running.

Regards,

Peter

[27] Examination of Doctorines (30 verses)

2010-02-07T17:14:00.007+09:00

MMK (27) Examination of Doctrines (30 verses)

1. Sect Future, Sect Past, Sect Secular,

And Sect Reality, are the doctrines.

They are Belief in Eternity, Belief in the Creator,

Belief in Prophets, and Believers in some kinds of doctrines.

2. I think that miscellaneous kinds of Doctrines will not be maintained.

How is it impossible for another Doctrine will not come as the decisive criteria at all?

The reason, why I say so, comes from the fact that the age of disappearance has begun
too fast already,

And it is absolutely decisive for us to live in the Western End of the World exactly.

3. Sect Future, Sect Past, and Sect Secular,

Are not manifesting themselves actually in front of us already.

Sect Future, Sect Past, and Sect Secular, should be manifesting themselves already in
front of us.

But actually speaking, such kinds of examples, which should appear exactly, have never
appear itself 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
exactly.

In Sect Future, they are relying upon Soul, which can have ability to flee from our sense
limitation.

But it is perfectly unclear for such a kind of Soul to exist actually, or not.

5. Perception does never escape.

But what is called the Individual Soul creates the harvest.

Perhaps Perception might be the same as the Individual Soul.

And so what is called the Individual Soul does never exist at all.

6. Perception is perfectly different from the Individual Soul.

Something, which can cover other things, can also have ability to make others wet.

Because everything can get its name and characteristics,

Everything can get its characteristics in future.

7. In another case leaving from the sense perception again,

The Individual Soul does never manifest itself.

Because, being to be understandable, is perfectly different from acceptable,

And so just at the different case, there is a possibility that something can never be
acceptable at all.

8. Following this way, even the different method does not leave perception.

It is not always perception is just Reality.

The Individual Soul does never really exist different from perception.

There is nothing other than This Reality at this place, which is the Absolute Reliability
in The Universe.

9. The Party, which hasn’t been born, the Party in the Past, and the Party for the Secular
Society,

Those concrete parties haven’t appeared actually yet.

Because they have relied upon birth, and so they have been born just in front of us
already.

The different example does never exist as a concrete one at all.

10. Because the World has always possibility to be different,

There is possibility for the World even to receive serious refusal actually.

The world always has its possibility to become the objects of such kinds of refusal.

And in such a situation being possible to get the Birth, is just the possibility to come
back to Death.

11. Relying upon Action, to cut something is not always a benevolence at all.

Even though what is done is perfectly different from what has been planned,

Their attitude for them to do the same work again, can be recognized as if it were
different work.

Similarly the first fruits are usually attached so much.

12. God Visnu is never vigor of Dynamic Beauty.

Because at that place some kinds of Vice attach to the place.

What has been done also, has existed as the Individual Soul.

The co-existence of such miscellaneous things and phenomena, are not always
recognizable at all.

13. Relying upon those methods, people, who look at the process, are,

Sometimes people, who believe in Visnu, who they are, and sometimes people, who do
not believe in Visnu, who they are.
.

It is said that a person, who believe in Visnu, and a person, who does not believe in
Visnu, are the same.

The fact, which exists here, as it is, does never come only for passing.

14. Relying upon traveling, what is it impossible for us to arrive at?

What will exist clearly, might exist already for us to look at Dharma.

Not have I arrived at yet, is the Real Existence of Ourselves at these Real Situations in
the Concrete Facts at this place.

What have gone, or what has gone a little ahead, are all the same in their situations.

15. When Reality is God, and Reality are Human Beings,

Similarly Eternity exists like this.

What hasn’t been born, might be God.

Because the Eternity is never be born at all.

16. When what are different from God, might be Human Beings,

What is not Eternal One, can exist as Idea.

When what is different from God, might belong to human beings,

The Relation between Cause and Effect, does never appear at all.

17. When the Paradise perhaps were only one place,

It might be one Part of the Total, and it might belong to Human Beings.

There were both the Two Possibilities, that the One is just that the Paradise is not
Eternal, and the Other one is the Paradise is just Eternal.

And those two Ideas can never attached to any Fact at all.

18. Both Something Not Eternal, and Something Eternal,

When miscellaneous occurrences manifest themselves in the two kinds together,

What have been accomplished are not as eternal joy,

But they are never what are eternal at all.

19. From where have I come for whom, or for what?

Where shall I go for whom, or for what?

From what kind of purpose shall I work from the endlessly past age until now?

The so-called Aimless Wandering might be as if it were nothing to exist as Reality.

20. The existence of the Eternity does not exist really at all.

Where can we find the Existence of Having Limitations anywhere at all?

The Eternity and the Non-Eternity are only the Model of Duality.

What Have Been Concealed might be manifestation of the sufficiently
concealed Expressions.

21. When we have the limitation of Time, the Area of Freedom might become open.

Even though it is impossible for us to know the reason, it might be possible for us to
expect the Perfectly Different Area of the World exactly.

Just in That Situations, the Fact to have the limited term, are the very Happy Situations.

Therefore it is impossible for us to know the reason, why there is any kind of
possibility to experience the Very Happy World actually.

22. The Stream of Miscellaneous Things and Phenomena, are the Simple Facts of this
World in front of us,

Therefore it is very similar to the one stream of light, which is researched as if it were
a line of the stream.

Therefore it seems to be very different, but at the same time it seems to be very similar
to each other.

And so the things and phenomena, which are not so similar, are also actually to be
Loved without distinction.

23. Before being to be revered,

It is impossible for me to be revered and go ahead at all.

Miscellaneous Things and Phenomena are producing the Miscellaneous Things and
Phenomena as This World without fail.

There the Intermediate Space can exist making a kind of limited Space like the End.

24. Before the time, when the circumstances have not been prepared lovely yet,

I do never like to prepare the preparation well ahead.

When the five kinds of aggregates are just manifesting themselves clearly as the
World,

The Space of the Universe will have possibility to exist as the Boundless Space in
Reality.

25. When the similarity of the End is just the one point, which belongs to one point of the
whole line.

Such a kind of one place in the line, might be similar to the point, which exists
everywhere through the line.

Perhaps what seems to be similar to the Truth, might be different from the Truth
Actually,

And the Concrete Fact ourselves at the Real Point, might be never complicated at all.

26. Why is it possible for them to get a so lot of money with such a kind of job?

The two arms might work as well as more than two arms.

Even in future we should never approach to the works of two arms.

Usually The Real Situations of The World, is just This Fact in front of
ourselves, which is not bound by anything at all.

27. When our Perceptional Function is just identified into One,

How is it necessary for us to approach Names?

We should never necessary to approach only One Spot.

It is absolutely impossible for only one concrete fact manifests itself alone.

28. To have the End is just the same as to produce the End positively.

In that case, the accomplishment of preparations, includes the two kinds of factors,
Those are the preparation and accomplishment.

In the situations of accomplishment, having an End, is never pleasurable condition.

The situation, which does not having any Eternity might be the Most Hopeful
Situation.

29. There also the Whole Situations of All Existences are the problems again.

Leaving from the balanced state of the Autonomic Nervous System, and leaving from
the Eternity, there is a only fact just Going on.

Where, belonging to what, to whom among many, or from whom,

Persons, who are seen, might be many.

30. All People, who are related with the reverence, might be belong to the people, who have
Belief in Morals,

The True Righteousness might have been moved to the wrong place for it.

The pitiful situations for people, have been accepted to them as they are.

But I offer the Whole-Hearted Admire for Gautama Buddha, who accepted those
Many kinds of Doctrines 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 perfectly 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.

[26] Examination of the Twelve-fold Chain of Cause and Effect (12 verses)

2010-01-30T12:59:00.001+09:00

MMK (26) Examination of The Twelve –fold of Chain of Cause and Effect (12 verses)

1. Relying upon new births, many numbers of accomplishments have been produced.

The three factors of original ignorance, the natural energy, and the mental function,

Relying upon those three kinds of processes,

The practice of Action is done concretely relying upon the practice of Action itself.

2. Relying upon the development of scientific knowledge,

The clarification of the Real Truth has begun.

Relying upon the state that both a mother and a baby have become stable,

The Oneness of Name and Substance, which is the combination between name and
substance, have been educated gradually.

3. When whatever has been supplied sufficiently to what is called the Oneness of
Name and Substance,

In which name and substance are they combined into one,

Then the six kinds of sense organs, will work together cooperatively.

And the mutual contacts begin with each other.

4. When the Eyes can look at forms,

All kinds of phenomena are also can be seen similarly.

The Name and the Substance are completely the same as one.

The intellectual ability is the very inclusive production.

5. What is called the accumulations of the three factors are indicating,

Matter, recognition, and the Eyes..

Therefore the real perception has transcended the perception as concept already,

And so the Real Contact has finished in the first step already.

6. Proclaiming what is different from the Real Truth, is called Desire.

Because the seriously painful efforts are usually esteemed by ordinary people to be so
especially exaggerated.

The strong Desire is usually seemed to be common efforts for their own profits.

Because of the result, they have got the four kinds of so-called human virtues.

7. Living for our own Action is just our existence.

Actions of ourselves are going on ahead.

In that case the receptacle might not be working for its own purpose.

And so Giving Up should never be permissible to exist, might be the existence itself.

8. When the five kinds of Aggregates really exist,

Leaving from the existence, the Births are going on to be continued endlessly.

Birth, death, many kinds of pains, and so forth,

Are, miscellaneous accumulation of grief, which are mixture of complains.

9. Discouraged situations usually approach by themselves,

Relying upon Birth, the Real Situations of this place are going on.

The isolated situations are like those.

And Pain, which belongs to miscellaneous things and phenomena, are the Total
Existence

10. Some kinds of Basis, that is the Basic Wandering, create combinations.

And there the artificially produced ignorance is constructed.

Therefore even any kind of ignorance is not created anymore.

So the clever people will leave the Truth looking at it by Eyes.

11. Following ignorance might be the same as following suppression.

Belonging to the aimless wandering might be the refusal of living together.

Following ignorance might be the same as confinement.

Belonging to the whole knowledge, and following it, is just the leaving from existence.

12. Relying upon self-regulation of each thing,

Each concrete thing does never go ahead by itself.

An aggregate called Pain is isolated from this World,

Similarly the Totality is regulated by itself.

[25] Examination of Nirvana, the free and serene state (24 verses)

2010-01-25T14:31:00.003+09:00

MMK (25) Examination of Nirvana, the free and serene state. (24 verses)

1. When the Serene State of the Balanced Autonomic Nervous System is this world totally,

There might be no appearance actually, and there is no disappearance at all.

If we are free from escape and free in self-regulation,

What kinds of balanced situations of the Autonomic Nervous System can manifest itself even in future?

2. When the Troubled State of the unbalanced Autonomic Nervous System is the
Universe itself,

There might be no appearance actually, and there is no disappearance at all.

If we are free from escape and free in self-regulation,

What kinds of balanced situations of the Autonomic Nervous System can manifest
themselves even in future?

3. What is not isolated, what has not arrived at the end still,

What hasn’t been stopped on the way, what is not having no end,

What is impossible to regulate, what is not accomplished,

That is called the Quiet and Serene State, Nirvana.

4. The existence, which is great, can never be Nirvana.

And the expressions of "aging" or "death" can never be so direct expressions.

The expressions of "aging" and "death" exist as the adequate expressions.

And so it might be impossible for us to deny the adequacy of using the
words of aging and death.

5. When the existences are just Nirvana,

The State of Quiet and Serene can exist as the Created World as it is.

And it is impossible for what is not the Created World to be recognized,

And so what is really existing is something, which are rear the word "Nirvana," which
is something to exist somewhere, and which is something itself.

6. When the existence is just “Nirvana” to exist,

The concrete thing, which has not been received “Nirvana”, is what?

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. When the existence is not “Nirvana”,

How is it possible for something, which does not exist now, to exist in future?

When “Nirvana” does not exists anywhere,

Then it will become clear that non-existence is not recognized anywhere at all.

8. If it is true that something, which does not exist, is Nirvana,

What is the concrete fact, which has not been accepted, is what?

Because the “Nirvana" does not exist as non-existence,

And so such a something, which has been accepted, does never be recognized at all.

9. When a speed of appearance is a little slower,

The appearance itself is also clear too.

And so the Real Appearances are accepted as a little vague,

But the balanced state of the autonomic nervous system, Nirvana, will appear.

10. Our action to give up something, or a taboo to speak to others,

Exists really, and exists everywhere really.

Therefore, existence does not exist, and non-existence does not exist.

What is called the balanced state of the Autonomic Nervous System, Nirvana, is similar
to shackles.

11. When non-existence and existence both might exist in the co-existence form,

Then the balance of the autonomic nervous system, Nirvana, might exists in the
doubled bindings.

When non-existence and existence both might exist in the co-existence form,

Concrete fact of emancipation can never be bound at all.

12. Non-existence, and existence, both can exist actually,

But in the case of Nirvana, both to exist or not to exist, can exist at the same
moment.

The one-sided appearance of Nirvana can never exist,

Because the appearance is doubled is the concrete fact of Nirvana.

13. It might be possible that non-existence, or existence, either can exist.

How is it possible for the Nirvana to appear as both non-existence and existence
of the one moment.?

Because in the case of Nirvana, the word, which hasn't been translated into Sanskrit,
might be also Nirvana,

And so the word "to exist" and the word "not to exists," might be both Sanskrit words
in facts.

14. Both Non-Existence and Existence can exist together.

What is the situation that the Nirvana is the existence of doubled?

Therefore the non-existence of dual, suggests the existence of only one,

And so what can be seen with eyes, and the darkness of the Hell, are completely the
Same.

15. It is never non-existent, and it is never existent,

What are called Nirvanas might be similar to a kind of cosmetics,

Even though they are not existent, or really existent,

They are belonging to the situations of accomplishments, and they have been just
accomplished.

16. Never Non-existence, or never existence,

When Nirvanas are completely recognized,

Never Non-existence, or never existence,

Such situations are recognized a little as a concrete fact.

17. When the Result has been leaving from the self-regulation, there might be Happiness
Actually.

What is called Existence, is never be born at all.
In the case that co-existences do not exist actually,

The denial of co-existence might never be born as the fact at all.

18. Even though our own self-conceit of having established our own stable
basis,

The idea of a simple fact that we are just existing in the world, does not bear anything
at all.

If the co-existence would not exist at all really,

No existence of the co-existence actually is never be born at all,

19. Without leaving the process of wandering, it will become leaving Nirvana.

It does never suggest that we have been given up by Nirvana,

Not belonging to Nirvana, is leaving from the wandering.

It does never suggest that we have been given up by Nirvana,

20. What is included by Nirvana is just Time,

And the Time is also belonging to the wandering life of ups and downs.

The two kinds of substances, that is, Time and the wandering life of ups and downs,
Seems to be as if they were nothing.

Then something excellently delicate is recognized very clearly..

21. Result is, leaving from the self-regulation, the first step of ultimate phase.

It is just the Eternity and so forth, and the Real Life, which can be experienced directly.

The Nirvana might be just our ultimate scene of human life,

And so it might be the supposition of the former line, and it might be taking a rest in
the perfect darkness.

22. What is the totally relying upon the balanced autonomic nervous system, and what
is the totally relying upon Nirvana?

What is the Eternity, and what is the having the End?

What is the Eternity, and what is the Destroyable?

What is not the Eternity, and what is not having the End?

23. What is the Same, and what is not the Same?

What is Eternal, and what is not Eternal?

Being not Eternal, and being Eternal are what altogether both?

In this case also there is no co-existences of the two cases of existence and non-
existence together at all.

24. All kinds of our sense perceptions and the mental serenities,

Are prone to expand and to make the mind happier.

Without having any kinds of distinction between the places, kinds, or the contents of
teachings,

The Principles of the Universe, which Gautama Buddha has taught us, are the contents
of his guidance.

[24} Examination of The Supreme Truth (verses 40)

2010-01-01T21:22:00.001+09:00

MMK (24) Examination of The Supreme Truth (40 verses)

1. When the balanced state of the autonomic nervous system pervades through the whole Universe,

The appearance of this world does never exist, and disappearance of this world does never exist.

The Four Philosophies, those are, Idealism, Materialism, Philosophy of Action, and Reality itself, are The Supreme Truth.

Because the insistence that such a Truth does never exist in this world, are the wrong human attitudes, which are attaching to their wrong idea without Reason.

2. Knowledge, abandonment,

Action, and results,

Those factors are the Four Sacred Truths,

Leaving from no existence, everything exists really.

3. No existence of the Four Sacred Truths are never recognized,

And no existence of the Four Kinds of Sacred Results does never exist at all.

When Result does not exist at all, the Facts of Result does not also exist.

Therefore it is difficult for the Arrival of Reality to be recognized actually. .

4. When the Buddhist Sangha does not exist, this world does not exist.

And then, they, the eight kinds of people and personalities, are also too.

And the four kinds of Sacred Truths transcend the existence,

Even the Real Universe itself is never recognized at all.

5. If there were nothing in the Universe, and there were nothing in the Buddhist
Organization,

How is it possible for a Person, who has realized the Truth, to exist even in future?

Similarly the three kinds of Buddhist Values, Buddha, Dharma, and Samgha, are just
jewels.

But your insistences are attacking and making Buddhism retreat.

6. The balanced states of the autonomic nervous system are the results in the real world,

And both the Subjective Universe and the real Universe are the results in the real world.

All jobs are secular jobs,

And all occurrences in our daily lives are attacked and evaded by Non-Buddhists.

7. In that situation, what are talked are relying upon the balanced autonomic nervous
system,

But you do not know clearly the ultimate conclusion.

Even though it is true that the serene state of the balanced autonomic nervous system is
just the aim of the balanced autonomic nervous system,

But actually you are totally making your efforts to break down everything without any
exception.

8. In the two kinds of Truths, there is one, which is enjoyed as similar to running.

Which are belonging to Buddha, and the teachings in the Rule of the Universe.

The true guidance in the Universe, that is the Truth,

And it is just the Truth without exception, at the same time it is just the Highest Truth.

9. Those do not belong to the two of the expiration or inhalation,

But the divisions are separated following the Truth and the division,

Those situations of Real Facts are never separated into the two.

However, Gautama Buddha has admonished us to have the hope of an endlessly deep
navel, voice, or personality.

10. What to do something usually have some kind of unreliable characters.

It is rather difficult for us to indicate the perfect Truth.

It is impossible for us to arrive at the highest Truth to arrive at it.

The perfectly arrive at the state of balanced autonomic nervous system is rather
actually impossible for us.

11. When we have to receive a wrong judicial decision,

The state of being in the balanced autonomic nervous system, might be seen as if we
had become perfectly stupid.

There, an animal, which is creeping on the ground like a snake, exists as a bad prize.

And sometimes the wickedness of the snake might be too much bad capture.

12. Just because of such a clear reason, there is a case that a snake's knowledge is too
much excellent as it is.

Therefore it is clear that the existence of such situations belongs to the Saint.

The Rule of the Universe belongs to ourselves, and to the Rule of the Universe.

And so something, which is a soft motion, and not so clear to be found, is difficult to
be found, or recognized clearly.

13. Relying upon the balanced autonomic nervous system, to make the mind more inactive,

The balanced states are much more accomplished into miscellaneous existences.

Worrying about such criticism does never belong to our problems,

And so such problems do never appear into the balanced state of the autonomic
nervous system at all.

14. If everything is bound by the concrete facts totally,

Even the state of the balanced autonomic nervous system must be also bound by the
real facts.

And if everything is not bound by the concrete facts,

Even the state of the balanced autonomic nervous system must not be also bound
at all.

15. Actually you are a man, who is prone to commit many errors, subjectively
or objectively, at this place.

Therefore you must have a tendency to guard yourself in every case.

But even though you were actually riding a horse,

You are just riding as if you were sitting on a dog.

16. When you have left from the subjective ideas, you are belonging to existences,

Then you will notice Real Existences.

Unreasonable Real Truths are existences,

And you will look at the Real Existence in future.

17. What is really accomplished, and what is the cause of the accomplishment, are
originally the same.

What to produce something, is just the Real Efforts of production, a production
is just production, the Real Action itself.

Production is also a kind of suppressive control too,

And the Result is just your torture called production.

18. That is just the very clear Total Occurrence.

The totally balanced autonomic nervous systems, are indicating the situations of
the Present Moment itself.

Those Realities just might be what have been grasped as information.

And so our rather anti-historical tendency might be called the Middle Way.

19. When some kinds of accidental facts are not so understandable,

The Rule of the Universe can never be recognized at all.

Because according to that facts, or according to this facts, everything is lacking the
balanced state of the autonomic nervous system,

The system of the Universe hasn't been recognized at all.

20. When the unbalanced situations of the autonomic nervous system hasn't become
pervaded through the world,

The appearance of an accident does not exist, and the ending of changes does not
exist.

The Four Sacred Truths,

The non-existence of Them are attached by the too much strong prejudice.

21. When the synthetic universal phenomena are not clear,

It is not clear where a serious pain will exist in future?

And unreliable talks really produce very severe pain,

Because even a concrete fact, which does not exist in the subjective image, is
not recognized.

22. The subjective ideas, which we are considering in our brain now,

How they are possible to be considered in our brain again?

Therefore it is impossible for the past and the present will be combined together.

And then the two states of the balanced autonomic nervous system might fight
with each other.

23. The States of Self-Regulation are not related with the subjective existence.

Therefore, the Real State of the Painful Situations can be recognized only by the
pain itself .

Subjective situations are prone to be contradictory.

However the Self-Regulation is always painful against you.

24. Relying upon our own will actually belong to the True Way.

And what kind of reason does such a result occur, is not clear.

Fortunately the symbol of the True Way exists actually,

And so no existence of selfishness can be recognized from the facts.

25. At every time, when Pains are accumulated,

Self-regulation is never recognized at all.

The True Way seems to be the negation of Pain.

And how is it possible for something to be found in future?

26. Relying upon subjective existence is never relying upon perfect knowledge.

At that time, what is included into the concrete facts is what again?

How is it possible for the problem to be included into Reality actually?

Therefore, the subjective existences are perfectly maintained stable.

27. Considerations are just Intuitions.

What are manifested themselves in front of us are just the same as what we are
looking at them.

What are similar to knowledge are never fixed like a harness.

The Four Sacred Truths are like that, and the Four Kinds of Results are also similar
to.

28. What are not grasped relying upon our subjectivity,

That is just the Result, but what is just it is?

What will be well realized, might be what has been realized already.

But in such situations, there might be perhaps subjective existence, has been
realized abundantly already.

29. Without the existence of Result, there is no establishment of the Result.

And there might be no arrival of the Realizing the Truth.

The Buddhist Organizations do not exist, and their real entities do not
exist really.

There it is impossible for the eight kinds of officers, and other personal members
of the Buddhist Organizations do not exists actually.

30. Without leaving the non-existence of the Sacred Truths,

Even the Real Universe can never be recognized.

If He were not existing both in the Universe, or in the Buddhist Organization,

Where shall it be possible for Buddha to exist even in future?

31. Even though the Truth is not confirmed so well yet,

Your Gautama Buddha is compassionate toward you.

Even though you have not arrived at Gautama Buddha's personality well,

You have attached to your own Buddhist Truth preferably.

32. Even a person, who hasn't become to the same state as Gautama
Buddha relying upon his own personality yet,

Such kinds of Enlightenment can be got relying upon what is occupied.

Relying upon keeping the same state of balanced autonomic nervous system as
Gautama Buddha actually,

Such kinds of people will arrive at the Real Truth actually in future..

33. Even the Rule of the Universe, or even Not the Rule of the Universe,

Both those are never produced by Human Beings even in future.

How is it possible for what does not belong to the balanced autonomic nervous
system to be what should be done?

Because it is completely impossible for any subjective idea to be able to produce
any kinds of Something Real at all.

34. Both the Universe and the neglecting the Universe, do not exist.

Because the affirmation of Result is impossible for you to confirm the existence of
Result.

Both the affirmation and the negation of the Universe are just a kind of marks,

Therefore it might be impossible for you to recognize the Result.

35. Both the affirmation and the negation of the Universe are just a kind of marks,

Then they also recognize the Result too.

Just the Universe and the not the Universe are both the miscellaneous phenomena,

And how is it possible for those, which are not the balanced state of the autonomic
nervous system, to be Result.

36. Everything is done as the works actually, which are done in cooperation.

However you are making your efforts to stop all kinds of such secular jobs.

Such kind of very conspicuous synthetic phenomena,

The state of the balanced autonomic nervous system, you are going to stop it.

37. Anything, which has been accomplished, does not exist at all.

There are the states, which have begun to be produced already,

And at that time what we should do carefully to begin with, might not be to produce
a concrete thing directly,

But it might be sure that we should guard our balanced autonomic nervous system
stable.

38. The state, which has not been born, has been kept by our own will,

The possibility for me to stand at the highest lank, can also be realized in future.

Being decorated with miscellaneous colors, and being kept with stabilities,

It might be the common vulgar habits in the secular societies to left the world as the
object for giving up.

39. The problem might belong to the stage of accomplishment, or the stage of
unsuccessful situations.

Pain, a boundary line, and Action itself.

All are pains, or giving up, and then,

Inadequate state of the autonomic nervous system isn’t recognized.

40. A person, who 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
really.

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 the same as they are.

[23] Examination of Delusion (25 verses)

2009-12-18T11:27:00.003+09:00

MMK (23) Examination of Delusion (25 verses)

1. What has been born from desire is violent emotion,

Hatred and charm, are actually talked.

Because both good omens and bad omens are manifesting themselves together,

It seems clear that both are going to occur clearly.

2. A good omen and a bad omen are producing miscellaneous delusions.

But miscellaneous things and phenomena are manifesting themselves clearly together.

And so they do not manifest their subjective existence,

Therefore miscellaneous pains are never Real Facts.

3. Souls do not belong to the problems, whether they really exist, or not.

Therefore how is it possible for Souls to be the perfectly realized as Things, or
Phenomena.

The Souls are never included in the problem, whether they really exist, or not.

And so how is it possible for miscellaneous pains actually to be concrete things, or
substance at all?

4. Something, which can be acceptable as some kind of receptacle, is this world,

But pain can never be accepted as some kind of real entity.

Something, aha, it might be as if it is nothing.

Therefore even something, which is so severely painful, can never be anything at all.

5, Pain is similar to look at our own physical body actually.

The five kinds of Matter, ground, water, fire, air, and the space, do not belong to
painful situation.

Torture is similar to look at our own physical body,

Therefore torture does not exist as severe pain at all.

6. The real fact of the subjective existence, is not recognized.

Facts of the favorable and facts of the unfavorable are not being.

The severest pain is usually the strongest one between the two,

And the tendencies between the favorable and the unfavorable are changing
reciprocally with each other.

7. Color, sound, taste, feeling,

Smell, and the Rule of the Universe, all are the six kinds of sense perceptions.

Matter is much related with desire, and much related with darkness.

What are related with confusion, are actually prone to change their places with
other places

8. Color, sound, taste, feeling,

Smell, and the Rule of the Universe, each is individually independent from
matter or phenomena..

And they are very similar to a fantastic city called Gandharva, which is not necessary
in having jail.

Those are corpuscles of light, a mirage, or a sleep, and the similarities.

9. Even in a bad case of omen, or even in a good case of omen,

How is it possible for what kind of place to exist for the first time?

How is it possible for a human being, who has super power over than human beings, to have actually?

And even the images of the Sun or the Moon on the surface of water, are just the same as the Sun or the Moon themselves.

10. Without directing our care to the object, there is no good omen.

Because in such situations, even a bad omen cann’t be recognized intuitively.

Such a kind of fact is just clear as a good omen,

And so if it were in the case of good omen, nothing cann’t be recognized at all.

11. A bad omen, which is not cared by people, does never exist at all.

Because in the case of good omen, people are usually expecting so much to notice it
with intuition.

Such a kind of situations are also clear even in the case of bad omen too.

Therefore the actual situations of bad omens do not have even a scarce chance to be
recognised at all.

12. Without noticing the actual Reality, and in the case of only recognizing the good
omens,

Where does it possible for life to exist even in future?

When a bad omen hasn't been noticed,

Where is it possible for deep malice to be maintained even in future?

13. A fact, that a moment is just the eternity, exists in such a manner.

What we are always keeping, has also the character to change its direction reversely
at once.

What is perfectly eternal, can be seen in the state of balanced autonomic nervous
system.

Where can we find any existence of the situation, which are having the tendency to
separate to the two opposite directions in separation?

14. The insistence that what is innate is never lasting, might be connected with concrete
fact.

And at that time the grasp might be the contradiction.

If the idea that there is nothing, which is eternal, has been maintained completely,

How is it possible for the balanced state of autonomic nervous system not to
unbalanced state at all?,

15. With what kind of method shall we rely upon to do something, is just something to
do it actually.

Having something accomplished is just the grasping itself.

Being perfectly peaceful is just the Real Existence of everything,

Therefore the situations of perfectly having been grasped, is difficult to recognize.

16. When everything is not so clear yet, or when everything is just clear,

In the either cases of being opposite or being the same, they are not so different
from facts.

Something, which is contradictory with each other, can exist,

And something, which is going to the same direction with each other, can exist.

17. It does not exist in the perfectly opposite situations,

But there are cases, in which so many delusions have gathered together actually.

It does not exist in the perfectly same situations,

But there are cases, in which so many delusions have gathered together actually.

18. Even though those delusions are not included into the high-leveled lank,

Many delusions are collecting themselves together.

Even though it is not so clear for your reflection to be targeted to what kind of your
Reflection,

Many delusions are collecting themselves together.

19. How is it adequate for us to put a name to what hasn't been accomplished yet?

There might be many Delusions, which will occur in future.

Even before any kind of Delusion hasn't been born yet,

Where is it possible for the arrival of Delusions to come at all?

20. The fact, that the subjectivity is never be born, is the existence.

And then the objectivity does never be born too.

If the subjectivity and the objectivity are not like that,

Where is it possible for the arrival of Delusions to exist actually?

21. Ourselves, the innate brilliance of ourselves,

Or our comfortable situations, can be recognized actually, and then,

Ourselves, the innate brilliance of ourselves,

Or our comfortable situations, can never be Delusion at all.

22. Having no self-consciousness, and having our innate purity of ourselves,

Our comfort or our state like happiness, can be recognized ceaselessly.

What are not belonging to us, are not pure, and they are not innate.

The very severe pain can never become any kind of recognizable object at all.

23. Following like this, what is not recognized, is excluded.

And so Delusion has been 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. When real accidents are relying upon subjective ideas,

Miscellaneous strong pains exist in something obscure, and the receptacle exists at the
same place.

How is it possible for only a title to make the serious problems?

What kinds of thing will produce such kinds of miscellaneous subjective ideas?

25. When subjective accidents are relying upon subjective ideas,

Miscellaneous strong pains exist in something obscure, and the receptacle exists in
it.

How is it possible for only a title to make the serious problems?

What kinds of thing will produce such kinds of miscellaneous abstract beings?

[22] Examination of Realization (16 verses

2009-12-07T20:52:00.000+09:00

MMK (22) Examination of Realization (16 verses)

1. The five kinds of substances, that is, matter, perception, consideration, action, and consciousness, are not always the same as the five kinds of substances,

Not always relying upon this world, the five kinds of substances do not belong to this world actually.

The real arrival of Reality does not have left the five kinds of substances,

And in that situation, what is just the real arrival of Reality there?

2. When a person, who is going to get the Truth,

Just at the time, there is no subjective existence of real fact.

And when there is no subjective existence really,

How is it possible for any kind of objective existence to exist really anywhere at all?

3. And such situations produce objective existence clearly.

Then, what is called Spirit or Mind, will appear actually.

And what is like that, which does not have Spirit or Vigor, is?

Therefore it is possible for something, which is called the Arrival of Reality, will exist
in future.

4. When the subjective existence does never exist at all,

How is it possible for objective existence to exist actually?

When something moves relying upon the oneness between the subjective and
objective existences,

The Something Real is just the Arrival of Reality itself.

5. When the five kinds of substances are impossible to be accepted,

Then some kinds of possibility in the Arrival of Reality might exist.

Such a kind of facts at the present moment, can be possible,

And so the situation of expansion can be going bigger more and more.

6. When even the smallest volume of the five kinds of substances do never appear at all,

Even the smallest volume of Reality Arrival does never exist at all.

And even the slightest Reality Arrival does not exist even as a non-appearance,

How is it possible for the Reality Arrival to be realized to occur even in future?

7. If there were no behavior not to receive anything,

Even a study itself, is also actually something, which is called just a study itself.

The situation that, in which everything has been emancipated from desire or
attachments, does not exist actually.

In such situations what kind of Reality Arrival has not arrived at yet?

8. The situations, which rely upon Reality and Non-Reality, do not exist relying upon the mutual relations between Reality and Non-Reality,

The thoughts, which have been persuaded, and the five kinds of Matter, the Earth, Water, Fire, Wind, and the Space,

Something, which relies upon Reality,

Can be realized as the Arrival of Reality.

9. A person, who especially has ability to realize the concrete thing at this place,

Does not like to recognize miscellaneous subjective thoughts at all.

Because the subjective existence does never anywhere really exist actually.

Therefore where will it be possible for the concrete facts to exist only as the
physical problems?

10. Relying upon such a method, the balanced states of the autonomic nervous system,
can be recognized.

What we have actually perceived, are just everything.

Just relying upon intuition, or just relying upon the balance of the autonomic
nervous system.

How is it possible for the balanced autonomic nervous system itself to be the
Arrival of Reality itself?.

12. What is called Eternity, or what is called Non-eternity, and so forth, exist here in front
us.

Where are the Four, Reason, the external world, Action at the present moment, and
Reality?

The End and No-end, and so forth, are just manifesting themselves in front of us.

Where exist there the One Group of four, the Reason, the External World, Action at
the present moment, and Reality?

13. Now full of Murder, Restraint, and Confinement,

Nowadays, relying upon those facts, it is called the Arrival of Reality.

Actually speaking, it is said that the real situation does never change at all.

And furthermore the situation of stopping might continue for the length of Kalpa.

14. When the state, which is based on subjective existence, is in the balanced state of the
autonomic nervous system,

Following upon the situations, a worry does never appear at all.

When a long distance exists from the self-regulation,

It is also said that a Person, who has realized the Truth, does not exist too.

15. The person, who promotes his or her own Personality, has realized the Truth.

The people, who have promoted the Past, are eternal.

They, people, who expand destructions to everything,

Do never look at the Arrival of Reality.

16. The Arrival of Reality is some kind of subjective Existence.

And such a kind of subjective Existence is just the motion of this world.

The Arrival of Reality is never a lacking of subjective existence,

But the negation of subjective existence is just the motion of this world.

[22] Examination of Realization (16 verses)

2009-12-02T13:25:00.001+09:00

[21] Examination of Coexistence and Universal Existence (21 verses)

2009-12-02T13:01:00.003+09:00

MMK (21) Examination of Coexistence and Universal Existence (21 verses)

1. Without existence and without being together, the both Coexistence and Universal Existence do not really exist.

Universal Existence exists always relying upon Coexistence.

Either being single or being together, the both do not really exist.

Coexistence inevitably relies upon Universal Existence.

2. How is it possible for a name to exist always in future?

Universal Existence can manifest itself even without Coexistence.

If there were no existence of both birth and death,

Universal Existence does never exist without birth.

3. Even though Universal Existence is just relying upon Coexistence,

How is it possible for both Coexistence and Universal Existence to exist together like
this even in future?

Even though birth and death do not appear like this,

Because of that the modern situations of Human Society is recognized like that.

4. How is it actually possible for name to exist without fail in future?

When it is belonging to Coexistence, the Universal Existence does not exist at all.

But if it is only for the name of Coexistence, it might be to exist even in future.

And so it is very difficult for us to know when they have actually happened exactly.

5. Coexistence is just relying upon Universal Existence actually.

Therefore how is it possible for Coexistence and Universal Existence to exist at the
same time even in future?

The birth and the death do never appear at the same time actually.

Even though it is possible for birth and death to be recognized as if they were at once.

6. Even though they are the same articles or the different articles, both are able to be
things accomplished.

And even in the case where there is no different article, the situations are the same as the
former case.

But in a case, that one thing and another thing are existing separately, it seems to be only
for the two cases as they exist.

How is it possible for them to be recognized as accomplished articles actually?

7. Coexistence does not exist at the any concrete residences at all.

And Coexistence does not exist at the any non-concrete residences at all.

Universal Existence does not exist in concrete existence.

But the Universal Existence does not belong to non-residence at all.

8. Both Coexistence and Universal Existence are,

Without their Existences they are never recognized at all.

Both the Coexistence and the Universal Existence are similarly,

If they do not have their existences, they are not recognized.

9. Both in the case of Coexistence and Universal Existence similarly,

If the balance of the autonomic nervous system does not manifest itself,

In the case of both Coexistence and Universal Existence similarly,

The unbalanced autonomic nervous system does not manifest itself.

10. When Coexistence and Universal Existence are perfectly the same,

What is called “not one,” does appear.

And when Coexistence and Universal Existence are perfectly the same,

What is called “can never be different” does not appear.

11. When Coexistence is seen there as it is clearly,

Universal Existence might exist clearly there as it is.

When Coexistence is also seen there as it is clearly,

It is very troublesome for Universal Existence to exist also there.

12. Being left from existence, existence does never be born.

Without being from non-existence, existence does never be born at all.

Without leaving non-existence, non-existence will be born.

Non-existence can not be born, leaving from existence.

13. Anything subjective, does never be born as existence,

And anything objective, does never be born as existence at all.

Neither anything subjective, nor anything objective, similarly,

Relying upon what kind of reason, is it possible for anyone to be born again and

again?

14. Even though the existences are approaching to get a teacher,

Whether it is eternal or extinctive can be seen with eyes.

Because the Real Existence can be seen as what has been born,

Even what hasn’t been looked at yet, can be seen also existing there as it is.

15. Even though the existences are approaching to get a teacher,

The situations have never been broken, nor been eternal forever.

Appearance, disappearance, and continuity,

Because relying upon result and relation of cause and effect, the existence is real.

16. Appearance, disappearance, and continuity,

Relying upon result and reason, the existence really exists there.

By passing through, relying upon the birth, which does never occur once more again,

Then the cutting the reason might be done presumably.

17. Belonging to the real existence, and relying upon subjective existence,

There is no concrete situation for the non-concrete existence to be bound by abstract
conditions at all.

In the time when we are staying in the serene state of the balanced autonomic nervous
system.

Relying upon the tranquility, even the existence itself will continue its no stopping
state further.

18. The ultimate ends are not always stopped,

And Existences are usually restraint by the most former top.

Even at the latest End, there is no situation, where any kind of hindrance does not
exist,

And Existences are usually restraint by the most former top.

19. When everything has been stopped, or at the latest end,

Then the earliest one at that time is born.

All kinds of stopping must be supposed to exist only one,

And so the simple fact of going on at the present moment can exist.

20. If the situation there, is not stopped actually,

The real situation of flying might be stopped.

And if the whole situations are stopped then,

Relying upon them, or relying upon miscellaneous things and phenomena, Birth will
be realized.

21. Following like this, relying upon the three kinds of time, past, present, and future, or
relying upon the time itself,

The talks about continuity of being born and the continuity of cause and effect, has
ended in talks.

Even in the three kinds of times, they do not really exist,

And so how is it possible for such a kind of stopping continuity of birth and continuity
of cause and effect?

[20] Examination of the Inclusive Grasp (24 verses)

2009-11-21T15:49:00.002+09:00

1. Belonging to Reason or belonging to many Real Truths,

The Inclusive Grasp is born at that time.

Result exists also relying upon the Inclusive Grasp,

Therefore how is it possible for the Inclusive Grasp to be born newly?

2. Belonging to Reason or belonging to many RealTruths,

T he Inclusive Grasp is born at that time.

What is called result does never exist really receiving the influence of the Inclusive
Grasp,

And so how is it possible for the Inclusive Grasp to be born newly?

3. Belonging to Reason or belonging to many Real Truths,

There might be possibility for the Inclusive Grasp to be born in such a situation.

The Result exists really relying upon the Inclusive Grasp,

But how is it possible for the Inclusive Grasp to be born newly?

4. Belonging to Reason or belonging to many Real Truths,

Being helped by the Inclusive Grasp, there might be possibility for result not to exist
at all.

Many Reasons and many Truths are actually thrown away,

And what are not reasonable and what are not true might be full there.

5. Reason is usually given as result,

And so Reason is usually suppressed actually.

What is presented, can be what is neglected,

Because, relying upon Reason, the two kinds of factors of spirits might manifest
them.

6. When any result hasn't been given as the reason actually,

Then the reason should be erased at that time.

Relying upon the Reason, a birth is actually suppressed sometimes.

Then a result can be maintained without any kind of reason.

7. Result is also similar to the Inclusive Grasp.

And at that time also something spiritual manifests itself.

And the facts that both result and the Inclusive Grasp will appear together actually,

Suggests that such a kind of facts have been born really without fail.

8. Just before relying upon the Inclusive Grasp,

Result has possibility to manifest itself at that time.

When Reason and the Truth have been emancipated themselves,

There might be possible for result to be identified with something unreasonable.

9. When Result has been vanished,

The combination between relying upon Reason and following upon Reason, has existed,

Before being birth, actually from Reason,

The next birth must be cling to hesitation..

10. There is possibility that Result has been born having become bigger,

But how is it possible for suppressing birth to become weaker actually?

How is it possible for the establishment of Reason to be the cause of reducing the
Birth?

Relying upon result, the part, which has been concealed, has been kept by sheet.

11. Now, relying upon cause, the situations, which have been concealed, are like that.

Who among many people, does bear result?

Because it is not always true for a blind person not to look at anything absolutely,,

Therefore there is possibility for Reason to produce result.

12. Because being not included into the past, and because not relying upon the past,

Being included by result suggests to be relying upon cause.

In the case not without birth, or not with birth,

The real contact must be recognized without fail.

13. Because being not included to be born, or relying upon not be born,

Being included by result suggests to be relying upon cause.

Not relying upon the past, nor relying upon being born,

The real contact must be recognized without fail.

14. Because, not belonging to be born and relying upon to be born, are different,

Being included by result suggests to be relying upon cause.

Not relying upon not being born, and not relying upon disappearance,

The Inclusive Grasp is being recognized at every moment.

15. Because of the no-existence of the mutual contact, was the reason,

How is it possible for the result to be born?

The fact, or the clear meeting, is the reason, therefore,

How is it possible for the result will be born in future?

16. When Reason is in the balanced autonomic nervous system relying upon the result,

How is it necessary for us to dig up any kind of cause for such a state intentionally?

When even in the case that Reason has lost the balance of the autonomic nervous
system,

How is it necessary for us to dig up any kind of cause for such a state intentionally?

17. Result will never manifest itself as the unbalanced autonomic nervous system.

And the unbalanced autonomic nervous system will never be suppressed at all,

The state of no suppression also does not appear,

And the concrete fact of the unbalanced autonomic nervous system will continue
existing.

18. How is it possible for the balanced autonomic nervous system will appear in future?

And how is it possible that the balanced autonomic nervous system will disappear too?

The balanced state of the autonomic nervous system will never be obstructed.

And what hasn’t been accomplished yet is belonging to the secular society too much.

19. Belonging to Reason, and being included by Result, do not belong to the same group,

Because they do not appear together at the same time.

Belonging to Reason, and being included by Result, do not belong to the same group.

Because both Reason and Result have also possibility to be manifesting their images
together.

20. Result and Reason perhaps might have the common characteristics together.

It is just the combination between the power to bear, and the state to be born.

It might be in the oneness between result and reason,

Therefore Reason and without relying upon Reason might be similarly the same.

21. If Result is the subjective existence and the Real World.

How will it be possible that Reason will bear something in future.

If Result is the subjective existence, but not the Real World,

How will it be possible that Reason will bear something in future.

22. Never belonging to an agitators' intention,

But the reasonable attitude manifests itself actually.

When the reasonability hasn't manifested itself yet at all,

Where will it be possible for some result to exist at any place at all?

23. The Real Truth does never be included into miscellaneous Reasons.

This World utilizes the Soul well utilizing the Soul.

The Inclusive Grasp really grasps the Reality.

And so how is it possible for result to be born actually?

24. What has been created by the Inclusive Grasp, is not result?

What has not been created by the Inclusive Grasp is not result?

The Real Truth, which is just the Inclusive Grasp, exists actually.

Where is it possible for result not to exist really at all?

[19] Examination of Time (6 verses)

2009-11-11T15:06:00.002+09:00

MMK (19) Examination of Time (6 verses)

1. The existence just at the present moment is the state that everything has never arrived at yet.

And at that time past is just the object of consideration mentally,

The existence just at the present moment is the state that everything has never arrived
at.

Therefore the past in time will exist in future actually.

2. The existence just at the present moment is the state that everything has never arrived
at yet,

The situations there might never exist once more again at all.

The existence just at the present moment is the state that everything has never arrived
at yet,

Perhaps, aha, what kind of consideration, does it belong?

3. An accomplishment is not so esteemed.

Past is not so recognized also.

Existing at the present moment hasn’t arrived at yet actually,

Therefore Time is not recognized yet.

4. Utilizing just this place what have been left are two,

The one is relying upon going on ahead, and the other one is relying upon
accomplishment.

Among the highest, the lowest, and the middle,

Selecting only one might be desirable actually.

5. Time can be grasped relying upon the fact that it does never stop.

Time, which has stopped, can never be found anywhere at all.

If Time is something, which has been caught, but at the same time hasn't been caught,

How is it possible for Time to be recognized at all?

6. Even though it is clear for Time to exist really,

In the case that Time really exists, where does it move actually?

If there were no existence of Time at all,

Where is it possible for time to exist really even in future at all?

[18] Examination of the Soul (12 verses)

2009-11-10T12:16:00.001+09:00

1. If the Soul really exists as a part of the five kinds of aggregates,

The real facts of appearance, disappearance, and maintenance of the Soul,
must exist theoretically.

And if there were any kind of different aggregate, which is different from the five kinds
of aggregates,

It might be natural for the characteristic of something, which is different from the five
kinds of aggregates, to exist.

2. It is said that a person himself or herself exists with their Souls together,

But where is it possible to exist such fact even in future?

Not being egoistic suggests that they are perfectly free from the state of egoism.

Therefore the Soul, or co-existence of Souls, is similar to be as if they were fetters.

3. Being not egoistic and being free from egoism,

Are both real together, but such kinds of situations are never always recognized well.

Not being egoistic is similar to being free from egoism.

Such situations can be seen sometimes, but can’t be seen sometimes.

4. A title “my” or a title “I” has become very weak,

And avoiding God, the Soul is also in the same situation.

The self-regulation is just the action, which is useful for us,

Leaving from such area, and making our efforts to realize our whole mental functions, are our task.

5. To live in both Action and Delusion are just emancipations,

And it is true for Action and Delusion to manifest them reciprocally.

Both Action and Delusion are prone to develop themselves overcoming themselves,

And nowadays in the balance of the autonomic nervous system, some kinds of
disturbance have begun.

6. The problem, which is related with the Soul, is just a kind of disclosing secrets,

And the teaching that the Soul does not exist is just the true teachings.

Relying upon many Buddhas' opinions, the Soul does not exists, but spirit is not
deniable.

The insistence that "move it ahead!" might be just their teachings.

7. The abstract world is the world, which has been described with words.

Therefore the abstract world is very similar to a pasture, where thoughts can be
wandering like cows at random.

Because what hasn't been produced can never be governed by any thing,

The balanced autonomic nervous system is just the substance of the Universe.

8. All kinds of Real Entity can be thought as if it were not Real Entity too.

Real Entity and non-Real Entity can be thought as if they were the same.

They were never non-Reality, but they were never Reality.

This World is just Gautama Buddha's teachings themselves.

9. Nothing can overcome, and nothing can follow up. The Truth is just the balanced state
of the autonomic nervous system.

Relying upon miscellaneous kinds of expansion, there is some possibility for any
expansion not to exist.

The state without any doubt is different from having another aim,

And this World is just characteristics, which belongs to the concrete fact.

10. Each thing clearly exists one by one,

Because similarity between one thing and another is not so similar to each other,

The gap between one thing and another, is never so wide.

It is not cut with each other, but it is never eternal.

11. Not only for one aim, but neither having any aim,

Not being instantaneous, but neither being eternal,

The spot here is just the name of Gautama Buddha.

Belonging to many Buddhas, it is just the Universal Law, or Truth itself.

12. Even though ideas of the Soul do not have any influence to people called Buddhas,

People called Sravakas, who are diligent to study Buddhism theoretically, are not so
positive to the ideas of the Soul.

Among people called Pratyeka-buddhas, who revere natural circumstances, the
knowledge of the Soul might be increasing their learning,

But people, who do not enter to the organization, only begin the practice.

[17] Examination of the Fusion between Action and Resulf (33 verses)

2009-11-06T12:13:00.005+09:00

MMK (17) Examination of the Fusion between Action and Result (33 verses)

1. The negative attitudes to the existence of Soul is an excellent decision,

The attitude to keep a distance from the Soul is that.

The friendship to others is just the real fact, and the Rule of the Universe is just the fact.

And the seeds as results are just the next world of this world.

2. They are both perception and the contents, which have been perceived,

And they are talked on Action, and they are very necessary to endure them.

In them there are so many articles, and they are divided into so many divisions,

And they are belonging to matter, which are so related with the states of Actions, and
some official proclamations.

3. In such situations, that kind of visibility is talked,

And a concrete fact, Action, is the mental teachings.

The individual soul is just what has been spoken there,

And concrete facts there, which are included by physical Action and verbal expressions.

4. Endless talks like dram without stop are the situations,

And those situations are just reporting the news without any information.

Those situations of lacking information might be very irregular states,

And memories might be stopped Actually.

5. Continuity of pursuing pleasures might be comfortable,

But unfortunately something impure usually exists only in such a kind of materialistic
place
.
What are clearly seen in such situations are the universal rules of the seven factors of
wisdom, that is, consciousness, investigation of the law, exertion, rapture, repose, the
balanced states, and serenity.

And so all things and phenomena are proclaiming that they are not ideas of existence.

6. Aha, my childhood, when I have established myself at that time,

My Action itself has become as big as my age,

And the self-regulations are sufficient as my self-regulations.

And so something real will be born as results in future.

7. And those young buds have separated from seeds,

And because of continuity in succession, the streams follow behind them.

Then as such continuity, fruits have begun to move separating from seeds.

Such a kind of work can never be expansion of any kind of work.

8. Just because of leaving seeds, the succession without break can continue.

And after breaking from the succession of continuity, then the harvest of fruits follows.

Before the seeds, there are fruits before them,

And there is no extinction, further more no eternity.

9. Therefore the task is continuity of consciousness,

And the mental power is always going on.

The developing power of result moves leaving mind,

And the real situations have arrived at the limitation of the expansion.

10. Leaving from the mind, then there is the continuous succession,

And then leaving from the continuous succession, there is some kind of effects, which
has come from the succession.

Action is before, and then result.

There is never any kind of extinction, and there is never any kind of eternity.
11. The direct and straight approach belongs to the Rules of the Universe,

And they are the Ten Kinds of True Buddhist Precepts.

The fruits are a kind of measure of perfect enjoyment,

And in the Universal Rule it is just as if it were death in this world.

12. By increasing favor and greatness,

When vices have made fabrications,

Those kinds of desirable Acts might be carried out perfectly by acting the behavior
concretely,

And relying upon such behaviors the desirable facts can be realized in front of us.

13. Now I would like to proclaim again that,

There have been said some kinds of fabrication set up as oath,

By many Buddhas, Pratyeka-Buddhas,

And by also Sravakas for explanations in detail.

14. Following the endless motion of the wings, the efforts have been continued until the
expected effects.

Relying upon such a process, the flying is just Action itself.

The four kinds of fundamental Matter, that is, the ground, water, fire, and air, are Real,

But the explanations of fundamental Matter are not sufficient yet in their explanations.

15. An absolutely stopping job is perfectly different from being sent only as a
messenger, for example.

The cause of existence is never only denial of estrangement.

Therefore during as far as possible for seeds to be maintained,

The births are continued relying upon Action.

16. The Action to stop might be occurred by being sent to a far distant place,

And so miscellaneous Actions are relying upon just to act itself.

Therefore miscellaneous vices are always relying upon whether we commit
them actually, or not.

Therefore in such situations the Action itself is just the destroyer of heartlessness.

17. All researches are related with lotus,

And are related with the whole Universe and Actions.

They are related upon similarities, which belong to Real Matter.

Something Only One manifests itself, which is totally Reality.

18. Actions and Actions can be seen.

The Universe manifests itself totally as Reality.

In the form of belonging to the two Fundamental Substances, that is, the Universe
or Something Real itself.

Something has been established as the Universe just perfectly matured in Real
Stability.

19. Results have also habits of passing through, and it is also Reality.

And the refusal from death is also stopped perfectly.

Our efforts of neglecting pains are also very severe pain,

And it is desirable for us to recognize the real allotments of shares actually.

20. The balance of the autonomic nervous system is never the cutting of the two.

And the wandering of up and down in our daily life does never continue forever.

Both being connected with Action and continuity of successful conditions,

Are the Rules of the Universe, which were taught to us by Gautama Buddha.

21. Action does never appear from anywhere at all.

The scarcity of wealth exists everywhere,

Therefore the wealth is not easy to be accomplished,

At the same time it is rather rare for wealth to be exhausted actually.

22. If Action is the fact of subjective existence,

It might be perhaps what is eternal without fail.

But at the same time it might be difficult for everyone even only to take a rest.

Because it might be perfectly impossible for eternity to be created at all.

23. Because the Action hasn't been done, there is sometimes possibility of warning not to
be done.

In that situation it might be possible for the Action not to be done.

There might be some possibility of not to maintain the vow actually,

And there the vices might be attached without fail.

24. To do some kinds of job are to receive an enveloping attack,

Therefore all situations of businesses similarly lose the time even to take a rest.

And so both people, neither who produce rightness, nor who produce wrongness, do not exist,

Therefore only dismemberment has been attached solely.

25. And even though a cook has been well cooked, and furthermore it has been well
cooked,

It might be cooked further just better again.

It is possible for Action to be placed into the systematic Order actually,

Therefore it might be possible for the situations to be identified with their own original
states actually.

26. The place, where Action has naturally included severe pain, is just this world.

However the severe pain is not only the real situation of facts there.

In the actual situations there, the severe pain is not all at that place.

Action might produce something, which is Real Fact itself,

27. Action and the severe pain are just belonging to physical bodies.

And many Truths are the contents, which are spoken with words.

When both Action and the severe pain are existing in the balanced autonomic nervous
system,

What kind and from what place those kinds of many bodies come from?

28. If it is true for human beings are ignorant and do not have ability to regulate
themselves,

The facts that desire should be regulated, are just Reality.

Real people, who are only enjoying their pleasure, are absolutely different from people,
who are actually working.

Another factors are not different from Reality, which is the just the same as Reality.

29. The Truth has never been produced.

At the same time what is not the Truth has never appeared at once.

Therefore this world really exists as Action.

Because of that, just the distinction does never exist since that time.

30. And if Action does not have any distinction actually,

Where it might be always possible for what has been born is result.

Then does it possible for a person, who is living for only such kind of enjoyment, to
arrive at the situation?

Where will it be possible for such a situation to be experienced even in future at all?

31. In such situations, what has been established, has got the position of a Ruler
already,

And the facts, that the urgent ruler has been established already, are grasping the power
to hold the urgent political situations confirmly.

In such a situation, the fact that the building has been established already, is completely
different from the situation, that the measurement has been finished already.

And so actually speaking the facts that the construction has been accomplished already,

Might have the absolute meaning that the building has been accomplished already..

32. In such situations what has been established is just a figure, which can be seen from
outside,

And the establisher is that person, and this is just what has been created.

The concrete thing, which exists there, is different from what has been constructed,

And what has been established and what has been measured, are existing there.

33. Miscellaneous kinds of Pain, miscellaneous kinds of Action, miscellaneous kinds of
bodies and,

Miscellaneous kinds of workers and, miscellaneous results and,

Gandharva City without prison,

The Sun Beam, sleep, and so on.

[16] Examinationof the Fusion of restriction and Emancipation (10 verses)

2009-10-23T19:30:00.002+09:00

1. What have been accomplished, are wandering through in regulated situations,

And the regular situations, which do not wander, are this world.

Slow walking and not being eternal are the Real situations,

And actually this world is going on totally.

2. When a personal substance is wandering,

The five kinds of aggregates, that is, matter, perception, recognition, action, and
consideration, are relying upon material element as the place of taking a rest.

Those five kinds of necessary material elements can never become the cause of
wandering through.

How shall we stop such kind of wandering through at all?

3. Avoiding action, which we want to do, but at the same time we would do what we want
to do.

There might be favorite job, which can exist everywhere.

At the same time there are many jobs, which we do not like to do.

What is just the job, which we like to do?

4. The balanced state of the autonomic nervous system does not belong perfection.

How is it possible for such a situation to occur actually?

The balanced state of the autonomic nervous system does never belong to Reality
itself.

How is it possible for Reality to manifest itself newly?

5. Not destroying life, but not to be free,

Appearance, passing through, and Universal morals.

The accomplishment as before is Reality.

Not to destroy, but not to make free.

6. Restrictions seem to be just our perceptions.

But the Real perceptions can never be Restriction.

Just never other than perception does restrict,

And what kind of constancy would be destroyed at that time?

7. When slaughter has been done as far as being desired,

Then just before, an arrest would be done at that time.

And such kind of verbal talks does never exist,

As if the same talk as “going,” “have gone,” and “will go,” in the Chapter 2.

8. As far as Gautama Buddha does not permitted,

The states without arrest have never been permitted.

Aha! So, in the case of Gautama Buddha, the abbreviation might be permitted.

And so the bondage might be in liberation.

9. In the case that I will not live in this World,

Suggests that the balance of the autonomic nervous system might be possible to exist
in me in future.

From such situations the present maintenance like that might be Real,

And the appearance of the real facts are the very Great Facts.

10. The balanced state of the autonomic nervous system, is not the place, where we
should enter,

But the place for wandering is not the place, where we should get out from it.

There something, which is not clear, and here the wandering without any stability.

And in the balanced autonomic nervous system, there is something, which is
not decisive.

[15] Examination of Subjective Existence (11 verses)

2009-10-19T11:11:00.002+09:00

MMK (15) Examination of Subjective Existence (11 verses)

1, Total existence does not belong to the subjective existence,

And what is spoken is the Truth, which is supported by Reason.

The Reason and the Truth exists being compound,

And the subjective existence exists what has been produced artificially.

2. The subjective existence is what has been produced artificially as only a common name,

And how is it possible for it to continue existence longer?

Because what are not artificial products are the subjective existence,

And so it might be not so interesting, and it might belong to future.

3. Why in the subjective existence anything does not exist?

And the objective existence will exist in future.

The subjective idea is included in the objective existence.

Because the objective existence transmits the informations.

4. Relying upon both the subjective existence and the objective existence,

To what direction the existence moves again?

Both in the subjective existence and in the objective existence,

Because both the subjective existence and the objective existence are really accomplished ‘auspicious’ facts.

5. Being included in existence suggests that it hasn't been accomplished.

Being out of existence does never suggest accomplishment.

Because belonging to existence produces living in another world,

And so the many numbers of births suggest many numbers of strange contrivances.

6. Both the birth of subjective existence and objective existence,

Suggests the producing existence and the erasing existence in the perfect similarity.

They are looking at the facts superficially, but not actually looking at them at all.

Those were the Real Facts, which Gautama Buddha has punished severely.

7. Katyayana was not so affirmative,

To the two kinds of discussions whether something exists, or not.

The Saint Katyayana was not so affirmative,

Therefore the problem whether it is existent, or not, is not so clear.

8. If Reality is the original substance,

There might not be anything, which does not belong to this world, or not to be
Reality.

And something original might be perfectly impossible to be a different existence,

Because what has been separated from the original Reality, might manifest itself
At all.

9. In the case of relying upon the imitated substance,

How is it possible for the original situations to be manifested really?

In the case of relying upon the true substance,

How is it possible for the imitated situations to be manifested really?

10. It is said that the Eternal Manifestation really exists,

And it is completely wrong that the continuous observation has been cut actually.

Therefore in the middle way between existence and non-existence,

It might be just the passing through all situations of having sharp corners.

11. Relying upon thinking subjective existences, even though there is the concrete
Universe,

The concrete Universe is not something, which really does not exist, or is not
eternal.

In the time before this world hasn't existed,

What is called extinction does not appear yet.

[14] Examination of Fusion (8 verses)

2009-10-19T10:39:00.003+09:00

1. To be seen, an action to see, and a man, who sees,

Those three kinds of miscellaneously colorful mixture are produced by combination
between the two and the two.

Never being totally fused together,

But mutually combined one by one actually.

2. Similarly to the cases of action to dye and what is dyed,

Being dyed and Action to dye are similar to each other.

And being maintained as three, that is, what has been left, pain,

And altars, which have been left also.

3. Fusion relies upon different things, and at the same time it belongs to different things.

Fusion is never recognized as different characteristics.

It might be offerings for it to be seen,

And since then Fusion does not go on further.

4. Something excluding others is different from characters of another.

Characters to be seen, and so forth, are not recognized.

Something belonging to it, and something relying upon to it, are over all.

And so, different character does not appear at all.

5. Different, different, clearly different,

What is not different, and what is different, both move as something different.

But something very clear is just that,

And so the different from it does never appear.

6. In that case, difference, difference, and because of the differences,

And just because of those differences, motion can exist.

But the Real Facts are difference, difference, and because of the differences,

So any motion does not exists really, and since then anything does not exist.

7. Because of not relying upon anything,

The different situations are not recognized,

Never being upon non-consciousness, or another consciousness,

Never something, which does not really exist in another world, or in the real world.

8. Fusion does not belong to Reality, or does not rely upon Reality.

Fusion does not belong to another world, or in the real world.

Fusion is just perfectly mixed situations, and perfectly combined situations.

Fusion is never recognized as any kind of mixture at all.

[13] Examination of Real Action (8 verses)

2009-10-17T09:11:00.002+09:00

1. Reality has become uselessly the robbers’ World,

How many topics of merciful gods have been stopped for long time?

In everything there are many robbers' Worlds,

Therefore, because of such situations, human daily lives are totally useless.

2. Reality has become uselessly the robbers' World,

By whom and when, what kind of things there have been robbed?

Such kinds of area are ironically called very happy places,

But the state of perfectly balanced autonomic nervous system is never brilliant.

3. In many existences, poverties are clear,

But in another case the attitudes of looking at, has been omitted.

The unnatural birth does not exist really,

And in the miscellaneous existences, the balanced state of the autonomic nervous system
is going on.

4. Where is the existence of another world other than this exists?

The real existence of myself itself is not recognized at all.

Where is the existence of another world other than this exists?

Then the real existence of myself itself is recognized at that time.

5. Existence in other world does never belong to this world.

At the same time what belongs to the different world, is never attached to this world.

For the same reason, young men do not become old at the present moment,

For the same reason, old men do not become old at the present moment.

6. Mind in this world can exist in another world,

And so condensed milk can exist similarly as if it were yoghurt.

Leaving from condensed milk, something different can exists in a different thing.

Therefore the existence of condensed milk might be possible in future.

7. When a small amount of unbalanced state exists,

Even a small amount of the balanced state can never exist at all.

However, when a bit of unbalanced state does not stay at all,

Where is it possible for the balanced state to exist even in future at all?

8. The perfectly balanced autonomic nervous system, is all the origin of intuitive Truth,

Therefore the contents of those Buddhist Masters’ teachings are all unchangeable
True Pursuit.

Those are just the doctrine, which is based on the perfectly balanced autonomic nervous
system,

And they are all never defeated Proclamation.

[12] Examination of Pain (10 verses)

2009-10-15T11:56:00.000+09:00

1. My own Action, and others’ Action,

And Action, which is done by myself and the others together, are not reasonable.

Only one aim called Pain has been desired,

And the Pain and what has been done actually, are not combined into one.

2. In the case, when my Action exists,

It is clear that what has expanded does not exist clearly.

And what have been accumulated are accumulations.

Because something clearly aggregated, is conspicuously clear in front of us.

3. When this world is different from what is seen now,

The similarity and difference of the world might be bound then by the miscellaneous
things and phenomena.

It might be true that something, which has been produced by others, can be painful,

But even being produced by either by others, or by oneself, they are the same to be
produced by production.

4. When the personality of myself has produced Pain,

Then it might be similar to as if there were no Pain, too.

The personality of myself is also only one among many people,

And so what has produced Pain, is also my Action itself.

5. When the personality of others have produced Pain,

Then the Pain has been illuminated by other's light.

What are created by others, might be the Pain,

And where is it possible for Reality to exist without Pain?

6. When the personality of others have produced Pain,

Then what is just the personality, which is called other's personality?

The situation, which does not have any Pain, might be the states, which have been
produced.

Therefore it is the state, which has been grasped by the facts.

7. Because our products haven't been accomplished yet,

It is impossible for us to say that the Pain has come from others’ efforts.

Because even though other people have also created their Pain actually,

Their work might be done as their own products separately.

8. What I have sacrificed for producing something, is not so painful.

Because without relying upon such efforts the article might not be produced at all.

Because in this case another person must be different from the person himself,

Therefore how is it possible for Pain to come from another's behavior?

9. In the case that a work has been done by the two members,

Then the Pain might be separated into two, one by one.

If Pain has not been produced by either others, or by himself,

Why Pain is so unreasonable actually like that?

10. Some special condition, which is peculiarly individual, does not belong to Pain,

The four kinds of recognition, that is, life, aging, disease, and death, are difficult to
realize.

And even though what are existents out of doors, are also existence,

The four kinds of recognition, that is, life, aging, disease, and death, are difficult to
realize.

(11) Examination of the Termination of Beginning and End (8 verses)

2009-10-12T16:46:00.003+09:00

1. Before noticing the end of his life,

The great saint Gautama Buddha has never say anything at all.

Because our usual daily life is never inferior, but excellent,

Even rains, and so forth, can never be placed behind.

2. Belonging to not the highest, or belonging to not to the lowest,

They belong to the middle class without reason.

Therefore without reason miscellaneous things and phenomena manifest themselves.

And so before and after, there are only strong progresses.

3. Before the time when birth has existed,

Aging and death had belonged to future.

There are young ages, death, or birth.
,
There are expectations of birth, and even expectation of eternity.

4. After a birth has existed,

Aging and death, and so forth, exist.

Because it might be impossible for anything illogical to exist really,

What is the real meaning of becoming older, or death?

5. Never completely the same as the cases of aging, or death,

The cases of birth, and so forth, might be exactly governed ,

Therefore perhaps in the case of death, or the birth of babies,

They might be both unreasonable probably together.
.

6. In such situations, anything does not appear in this world,

Before being not so far, but common progress.

However at the same time, miscellaneous things and phenomena, have been born,

And so what is the reason, why those aging and death are produced?

7. Something, which has been produced, and the reason, why it was produced, are
commonly the same,

And what has been produced, and the characteristics, which has been accomplished, are
absolutely similar to.

Sense perception and the efforts to transmit it to others, are also constructed perfectly
as the same,

Even though there is some kind of aim, but at the same time it is just something. which
can not be described with words.

8. Before the time hasn't been grasped in its true meaning yet,

Wandering in our daily life is never lonely at all yet.

All things and phenomena seem to be exist really,

Before we do not recognize the existence of time.

[10] Examination of the Fusion of Fire and Combustion (16 verses)

2009-10-07T15:36:00.001+09:00

MMK (10) Examination of the Fusion of Fire and Burning (16 verses)

1. When what is called burning is actually fire,

And what has become into one, is oneness of a person, who ignites, and an
effort to ignite itself.

What is different from burning is fire,

Just leaving from burning, something, which is moving on, is going.

2. The natural burning might be just understandable,

But what is separated from natural co, might be more reasonable.

Therefore it might be useless to begin burning newly again,

And in those situations, there might be just something, which does not have any
meaning.

3. In future, when we have left even having any kind of desire
,
It might be reasonable that there might be no light.

In that situations also again, losing the aim will begin,

And the native brightness will be occupied.

4. Then it might be just the state of being burnt,

And the situation of being burnt exists like that.

And when we think why fuel is always so much burned,

We can say only that the big volume of burning has appeared actually just at that time.

5. As a different problem, something, which cannot be accomplished, can be possible a job,
which can never be accomplished even in future.

Something, which can never be destroyed, might be also impossible to be
destroyed even in future.

Something, which can never become balanced or serene, will be impossible to become
balanced or serene even in future.

And a grammatical gender of each thing, which will maintain its gender, will also
never change its grammatical gender without fail in future.

6. As another example, in a case that fire has left from burning,

Burning has strongly hoped to meet with fire again,

And the female (burning) has arrived at the male (fire) perfectly,

And so in such a situation, the male (fire) is very familiar to the female (burning) at
that time.

7. In another case, fire has left burning absolutely,

And burning has begun to get everything as far as burning likes to get it.

In the case when fire and burning have been fused into one completely,

Aha! It might be possible that fire and burning have enter into the common state,
where it might be possible that both fire and burning do not notice with each other at
all.

8. Just at the time, when burning has been recognized as fire,

What has been accepted as fire must be just as burning.

Before the time, when fire or burning can manifest itself as fire or burning,
What is recognized as fire must be inevitably exists as burning.

9. When burning has been considered as fire,

Everything, which has been accomplished with fire, can be accepted that
the products have been accomplished by fire without fail.

But at the same time, even though there were actually existence of fire,

The usage of fire has been cut off and hasn’t been used actually, even though the
keeping fire were so clear.

10. What has been produced as it was expected, is existence,

And how is it possible that what is actually not accomplished, can be seen as if it were
accomplished?

And when what has been just expected, were realized,

What are the accomplished, and what is the expected?

11. What has been hoped, has been accomplished, is existence,

And how is it possible that something, which has been expected, actually realized?

In such a situation, what has been accomplished, is expected,

And then, even looking at around, does not belong to attachment.

12. To notice burning is not fire,

Or not to notice fire is not burning.

Being innocent to burning does not produce fire,

Or not to be ignorant of fire does not produce burning.

13. What is going on a different way, is different from fire,

And in burning, it is impossible for fire to be found.

There, inside burning, what has been maintained, can be explained,

Relying upon the method of “is going,” ”has gone“ and “will go.”

14. Burning is not fire itself again,

And fire even in another place, has never left from burning.

Fire has not separated from burning or from fire,

And miscellaneous kinds of burnings are never real because of them.

15. An idea that fire and burning are one, is a content of explanation,

And relying upon the oneness between mind and sense perception, the process is
Å@going on.

Å@Everything in the world has never surplus or scarcity,

And to increase more half is concentrated intentionally like a kind of clothes.

16. The spiritual existence and the material substances,

They are miscellaneous existences and at the same time existence of one by one.

However they do not indicate themselves as if they were something,

And so they have completely killed something, which has been much related with some
kind of study.

[9] Examination of the Moment Just Before the Present (12 verses)

2009-09-24T19:01:00.001+09:00

1. Function to see something, function to listen to something, and so forth,

Those miscellaneous sense perceptions just exist at the present moment.

And proceeding such a perception, it is said that something concrete exists really,

Just as some momentary accident, which appears only once.

2. Because there is nothing, which does not exist,

The perceptive function to see, and so forth, will be possible to exist even in future.

Therefore even the moment just before can exist,

And so the existence of the moment just before actually exists in the very stable
conditions.

3. Relying upon seeing, hearing, and so forth,

And furthermore relying upon knowledge, and so forth,

The moment just before, exists in the very harmonized situations,

And then with what kind of method, is it possible for Reality to be found actually?

4. In the case when there were no way to see, and so forth,

The situation here and now might continue to exist in the state of completely
harmonized situation.

And those kinds of stuation, might exist even in future.

And without such situations, the moment just before the present would never be
continuing even in future.

5. Relying upon some kind of method, something goes ahead.

And something might be driven by something perhaps.

In the case of there is nothing, where is it possible for something to exist somewhere?

How is it possible for anything to exist anywhere when there is no existent possibility?

6. Even though relying upon all kinds of sense perceptions, for example vision,

It is completely impossible for us to see anything before the time of present moment.

But because being driven by seeing and so forth,

Because of relying upon the time of different before, there is another time.

7. Relying upon all kinds of function to see, and so forth,

It is impossible for us to recognize the moment just before the present.

Leaving from one by one, how is it possible the moment just before the present to exist?

Relying upon only total oneness of all sense perceptions, the moment just before the
moment can be perceived.

8. A person, who looks at something, is real, and at the same time a person, who listen to,
was also real.

And then such situations become real relying upon information.

Leaving from the method of one by one, it is possible for the moment just before the
moment to exist,

But just at that time this Real World is never be harnessed at all.

9. Not a person, who look at things well, or not a person, who listen to sounds well,

And a person, who is not skillful to tell informations to others.

Therefore perhaps it might be related with listening to something, but at the same time it
is related with looking at, too.

And so because of both much volume and individual personality might exist.

10. Action to look at something, or action to listen to something, and so forth,

Announcing, and so forth, is just at the present moment,

And many kinds of pursuits are totally possible to exist just in front of us.

However, it is perfectly impossible for what has past to exist really at all.

11. Action to look at something, or action to listen to something, and so forth,

Announcing, and so forth, is just at the present moment,

And if such a kind of scenery hasn't been seen yet actually,

It is completely impossible for everyone to look at the excellent effect of Buddhist
monk training in their behavior at all.

12. And such a kind of scenery has existed before it has been influenced by
seeing, and so forth,

So the sceneries exist as the situations, which has been established by the
harmony with the time.

Even though it is impossible for us to know the distinction whether such situations
exist, or not,

The very vague scenery exists there, which might be perhaps a product by human
conjectures probably.

[8] Examination of the Fusion between Action and Conduct](13 verses)

2009-09-15T11:51:00.003+09:00

MMK (8) Examination of the Fusion between Action and Conduct (13 verse)

1. The Real Existence, Conduct, and Action,

The Real Existence does never produce this World.

To produce something, is never to produce something abstract at all.

Action does sacrifice itself sometimes for getting some abstract fame.

2. In the Real Existence, Practical Action does never really exist at all.

And Action itself might be different from a person, who actually does the Action
directly.

In the Real Existence, Practical Action does never really exist at all.

A person, who acts some thing to accomplish his aim, has possibility that he
sometimes does not have any special clear aim at all.

3. When something abstract is produced.

The something abstract, which are products, are Action and Practice.

Something unreasonable can exist as Action,

And a person, who acts, can also exist as someone unreasonable actually.

4. There is no special stimulus, and at the same time there is no recognition to be
successful, there might be no possibility to succeed,
And the factor of success can not be recognized at all.

Non existence of the Real Practice and non existence of a person, who practice it by
himself,

The factor of success can not be recognized at all.

5. The coexistence of the Universe and the non-Universe are never recognized,

And relating with their Real Practice and so forth, their real situations, and so forth,
are not so clear.

Even inside the Universe there is no fact of existence, and even in the outside of the
Universe there is no fact of existence at all.

Therefore what are called Results, and what has been born from Results, are not
recognized as real existences at all.

6. Not being grasped by result does not mean being in freedom.

And the situation called “as if it were living in the Paradise”, does not appear at all.

Morals are all belonged to what have been done actually,

And so all actions, which have been done as morals, are never attached by Praja-pati at
all.

7. Doing something is coexistence of the real and the unreal.

But something real and something unreal do not create anything concrete.

Because something real and something unreal are contrasting against with each other,

The Real and the Unreal do never be identified at any place at all.

8. Relying upon the Reality, the Unreality is never created ,

And relying upon the Unreality, the Reality is never produced.

Everything can be intended for a while,

Because even bad conducts at the place are also the same as concrete facts there.

9. It is not the unreal world, or it is not the real world.

It is just the world, which is fusion of the unreal world and the real
world.

Doing something is Action,

And before talking, we are also relying upon reasons.

10. The unreal world does never produce the Real World,

The Real World and the unreal world are also two.

Doing something is just Action,

And before talking, we are also relying upon reasons.

11. The Real World and the unreal world are working,

Reality and unreality both are never producing anything.

Action itself is also some kind of theory or dogma,

And before discussions, there is some kind of problem, which should be considered
theoretically.

12. The truth is just Doing, that is the Real Truth, which is the Action itself.

That is just the Real Truth and Doing something.

The Action does never pervade into the different area,

And it is looking for the methods to get the Highest Happiness actually.

13. Therefore giving up some kinds of sacrifices,

And leaving from giving up we get some parts jobs by ourselves,

Relying upon the assistances, or the alternates,

The left parts of existent works, might be solved as far as possible.

[7] Examination of the External World (34 verses)

2009-08-26T12:30:00.004+09:00

MMK (7) Examination of the External World (34 Verses)

1. When this world has appeared,

There might be the three kinds of manifestations, that is,
appearance, continuity, and disappearance.

In such situations this world is just appearance,

And how is it possible for this world to have any kind of
symbolic image?

2. The appearance, and so forth, that is the three, appearance, continuity, and
disappearance, are separated into pieces,

Are not so satisfactory even though relying upon many kinds of characteristics.

The total situations of the world might be belonging to the world,

And it might be only at one place, but why does it exist just at one moment?

3. Appearance, maintenance, and destruction,

And in another expression this world is just a kind of characteristics.

When an unstable world really exists as this world,

Then any world, which is different from this world, can never exist actually at all.

4. Appearance, appearance, and appearance,

The idea, which belongs to a fundamental appearance, may be individual and isolated.

Appearance produces appearance, and that is called appearance.

The fundamental might be born also in the similar case after.

5. Appearance, appearance, and appearance.

If those appearances belong to the fundamental,

How is it possible for the fundamental, which doesn't have any birth, to be born?

And so how is it possible for such a conversation to be born even in future?

6. Actually those are born relying upon fundamental,

And at that time the fundamental will be born.

But, however, the fundamental is not born relying upon the individual,

And so how is it possible for a concrete fact to be born actually?

7. Those things and phenomena are manifesting as they are,

And so what is hopeful is to manifest this here.

And they are just this one, which is manifested as miscellaneous things and phenomena,
totally

They haven’t been born, transcending verbal expressions, that is just this world.

8. What is called "light", is including both subjective idea and objective sense perception.

And so it manifests itself following the method of the subjective consideration and the
objective perception.

A fact that something manifests itself is the manifestation of both the subjective meaning
and the objective form,

And relying upon such a combination of the two factors, the combinations of the two
become possible.

9. In the existence of light, darkness does not exist really.

And so in such a situation, it must be necessary for light to exist there alone.

Why does it possible for light to make other things to be seen?

Because the brightness is able to destroy darkness actually.

10. With what kind of process does it be realized actually?

Relying upon brightness, Darkness might be destroyed.

Because it is not true that the darkness is always keeping to be produced,

Therefore it must be true that the brightness might be able to arrive at every moment.

11. The facts, which are not realized, have come from brightness,

At that time, the destroyer is also darkness again.

And so the object, which is always destroyed, is just darkness itself.

Therefore darkness will be always the cause of going down.

12. Brightness is oneness between something subjective and something objective. ,

Therefore it might be some kind of manifestation at the time.

Darkness is also oneness between something subjective and something objective.

Therefore darkness also covers the facts, which are not clear.

13. What has never been produced, but what has appeared, is this World,

Therefore how is it possible for any subjective personality to be born?

And so appearance might be born as birth,

Therefore how is it possible for birth to be born again actually?

14. This world is not the world, which has been produced, or the world,
which hasn’t be accomplished yet.

How is it possible for the world not to be the world, which hasn’t been born at all?

Even though a concrete thing, which has been born, without having any name yet,

They can be called with the name of “is going”, ”have gone”, or “not have gone.”

15. A fact that something is going on,

Suggests that anything hasn't been accomplished yet.

In that situation what has been going on?

Then it might be a very clear enjoyment of productivity.

16. Miscellaneous things and phenomena can exist as they are,

And those things and phenomena manifest the serene situations as they are.

Therefore what they are manifesting themselves really,

Are the balanced and serene situations as they are just in front of us.

17. When even a little bit of thing hasn’t been seen,

What is called “existence” might be recognized as if it were actually exist.

It might be possible for something to appear from something concrete,

But it might be perfectly impossible for "existence" really to exist at all.

18. To be continuing appearance is appearance,

And so we can say that this world is always being produced incessantly.

To expect such a world is appearance,

And so how is it possible for us to expect the appearance once more?

19. If a little different appearance might be the fact,

Then the appearance might be a little unstable.

In such a situation, nothing has become appeared, is the appearance,

And in that case everything has become accomplished in such situations.

20. Relying upon what really exist, accidence can be recognized,

And what do not exist really, can never be regulated by the real existence at all.

No existence and not to exist are the same meaning,

And before the time, what has been manifested itself, has been shown in front of us
already.

21. In the regulated situations what has been realized has been manifested already,

It does never manifest the appearance of itself in the area of existence at all.

And which is never regulated by any kind of regulation at all.

Therefore actually Existence itself does never manifest itself at all actually.

22. What should not stop, has stopped, is called "existence,"

And the “existence,” which has been stopped, does never stop once more.

The states, which are stopping, do never stop,

And where is it possible for what hasn’t been born to stop actually?

23. Standing still is belonging to the state of self-regulation,

And the self-regulation does not manifest itself in a simple condition of existence.

Such a kind of standing still is beyond the self-regulation totally,

The Real Existence does never manifest itself at all.

24. Aging and death are following the rule of the Universe,

And they are belonging to the whole existence at every moment.

How is it possible for everything to stop at all?

Those existences do not have any aging, or any death.

25. Standing still relying upon other things, is also a kind of standing still, and the state is
confirmed much more stable.

However even though relying upon such a method, the situation is never to be bound
so much.

Belonging to the work is just working for the work itself,

And it is not relying upon myself, or it is not relying upon others.

26. What is not restricted would not be restricted,

And what hasn’t been restricted wouldn’t be restricted.

In such situations even the states, which have been restricted yet,

How is it possible for what hasn't been born, to be restricted actually.

27. As long as we are standing still, we can belong to the state of existence.

The attitude of self-regulation does not appear without efforts to do.

Even just not to stand still, belongs to existence,

And the self-regulation manifests itself.

28. Relying upon such a real situation, the balanced situations have become balanced,
Because the real situations themselves are never be regulated by themselves.,

Utilizing a differently balanced situations, are just the true situations,

And it is never the different one, which is really self-regulated.

29. Just at that time, everything is all things and phenomena in the whole Universe,

And what has appeared already, does never appear again,

Just at that moment everything is just all things and phenomena in the Universe,

And the self-regulation can never be seen from outside at all.

30. From what really exist, an adequate volume belong to existence,

What is adequately self-regulated, does not manifest itself at all.

The fact that something is just only one, does not suggests its existence,

And if it is true, the non-existence of number can never be found at all.

31. Even the non-existence of Reality, has begun to be existent,

Even the denial of existent everything can be possible,

The highest one can never be included into the second-class levels at all.

The perfect destruction can be recognized in such a situation.

32. Without the self-mind, the self-regulation does never exist,

And the self-regulation is never also the same as the objective mind.

What kind of appearance does belong to the appearance?

The appearance is never the subjective mind, or the objective mind.

33. Appearance, continuity, and distraction,

This world does never exist as some thing unfinished.

In this world there is anything unfinished actually,

How is it possible for unfinished world will be finished in future?

34. For example the Supernatural Power, for example a dream,

A fantastic city in the sky, called Gandharva, for example.

Similarly in the case of appearance, similarly in the case of stable situations,

And similarly a very big distraction has been spoken as a rumor.

[6] Examination of the Fusion between Exitement and the Exited (10 verses)

2009-08-26T12:21:00.005+09:00

MMK (6) Examination of Fusion between Excitement and the Excited

1. Before leaving from Excitement,

The excited have been clearly included in the excitement,

Something concrete clearly exists as the excitement,

And in the excited the excitement might exist in front of us.

2. Because it is perfectly impossible for excitement to exists in the excited again,

How is it possible for everyone to know where the excitement can exist actually?

However, it is not clear whether excitement exists in the excitement itself, or in the
excited,

And so the real facts in front of us are going on naturally and smoothly.

3. Something, which is very enduring, will appear again,

And that does never explain the fusion between the excited and the excitement at all.

Because what is hopeful is the co-existence of the excitement and the excited,

The reason why the excitement and the excited might not be recognized with each other,
comes from the facts that the excitement and the exited are independent mutually.

4. All things and phenomena are not only one,

Therefore they have to exist at one place together.

Because they are being there separately, therefore they can exist there just now,

Where is it possible for them to live in future for ever?

5. Even at one time if the enduring existence can exist,

Then even the enduring world does not need any kind of enduring.

But the enduring existence exists in the separated situations,

The enduring world does not need even any endurance at all.

6. When enduring existence has been separated,

Then what are the two independent between the excitement and the excided?

Accomplished articles are existences, which are separated from each other one by one.

Enduring existences are things that and this, which are independent and concrete.

7. Things, which have been accomplished, are usually, each of them is independent and
separate.

Then in that case the excitement and the excited might belong to the oneness between
the excitement and the excited.

How is it possible for enduring existence to become the aim?

But now you are very diligent to become successful for you to rely upon Reality.

8. Things, which are separated one by one, are not called what has been accomplished.

Therefore, enduring existences are expected so strongly by you.

Enduring existence might be becoming successful in the aim,

And so you are expecting eagerly to become enduring one by one.

9. Being one by one is never be successful,

And so enduring existence does never mean accomplishment.

Being the better one might be the existence between the two,

Therefore actually you are so anxious to endure existence.

10. In this method, relying upon the excited, or being included by the excitement,

The real accomplishment is sometimes following situations, and sometimes it is
not following to the situations.

What is similar to the Excitement , seems to be the whole Universal Situations,

And so the accomplishment of the Universe is not so following to us sometimes, and
not so unsiutable for us sometimes.

[5] Examination of Physical Substance (8 verse)

2009-08-21T15:39:00.001+09:00

MMK (5) Examination of Physical Substances (8 verses)

1. The space hasn’t been recognized at first.

And before that time, the space has been seen as it was looked at.

Therefore without knowing the characteristics, the common scenery might have been passing.

Before that time the characteristics of the space might not be seen before its original condition.

2. When there is no phenomenon at all,

A concept of existence can be recognized a little.

When there is nothing in phenomenon, and when there is nothing in existence,

Just to go ahead is the aim of going, and where the aim itself is?

3. Not in the place, where there is no good indication, or belonging to a good
selection,

A behavior only to go ahead without good selection, does not belong to a real omen
itself.

Even in the case of good selection, or bad selection,

It is not completely different from a selection, which you are selecting now.

4. When some characteristics haven't appeared yet,

Then the characteristics have never been recognized.

When the image of characteristic is not yet recognized,

The characteristic itself never exists in this world at all.

5. Therefore it is impossible for us to recognize a characteristic itself,

And it is impossible for us even to know whether any kind of characteristic really
has been given, or not.

About the characteristic itself, it is not clear whether it has any kind of characteristic,
or not,

And it is completely impossible for the characteristic to be known whether it is
really existing, or not.

6. In the situation that it is not clear whether something exists really, or not,

How is it possible for us to decide that it does not exist decisively?

Discussion between existence and non-existence might be opposite to the Universal
Rule.

What is the meaning that existence and non-existence are a kind of favor?

7. Therefore it is not existence, or not non-existence.

It is not a mark, or never characteristics.

Being in the air, or similar to being in the air.

The miscellaneous matters are 5, and they are having nothing beyond, or after.

8. Reality, or those things and phenomena, are just possible to be seen by ourselves.

And people, who do not affirm the real existence of this world, might have a little
unclever mind in their thoughts.

All things, which exist, can never be seen without fail.

But what can be seen are becoming quiet, and including everything.

[4] Evamination of Aggregates (9 verse)

2009-08-18T14:11:00.003+09:00

MMK (4) Examination of Aggregates

1. When all things and phenomena, or material substances, are separated and at random,

Even the form of things and phenomena are not perceived actually.

And even though relying upon all things and phenomena, there is no separation and
freedom.

The oneness of all things and phenomena, or material substances, can be seen as they
are.

2. When all things and phenomena, or material substance, are separated and at random,

Relying upon all things and phenomena, and attached to all things and phenomena,

What is not reasonable, does never exist as aim,

But at the same time something unreasonable might exists somewhere.

3. Relying upon all things and phenomena, it is situations of freedom now,

And then it might be oneness between all things and phenomena, or material existence.

What is in an impossible situation to do, might be what can not be done actually,

And both what can not be done actually, or what might be only material, do not actually
exist.

4. Because of being in all things and phenomena, they belong just to all things and
phenomena.

Material existence does not manifest itself.

Even when all things and phenomena do not exist in all things and phenomena,

Material existence does not manifest itself.

5. The facts that what does not have any cause produces any kinds of things and
phenomena again,

Do never, never, manifest themselves at all.

Therefore all things and phenomena have been produced a little bit already,

And so there is no possibility to be replaced with another contents, or to be desired
to be replaced with others.

6. It is not imitation of material stuff,

But it is just the work, which has been actually created.

It is not purely material substance itself,

But it is just the work, which has been actually created.

7. Mental function to get something is always mutual understandings.

It is always an effort to include everything into one perfectly.
Therefore the all kinds of researches are just belonging to miscellaneous existences,

And just relying upon all things and phenomena, everything is going on ahead.

8. Everything, which is scattered separately at random, is prone to be avoided,

And the creations of the balanced and quiet states, might be talked.

Everything is belonging to the real world, which is not avoided from everything,

And everything is born relying upon the regulated conditions.

9. With miscellaneous explanations in detail, many kinds of defaults have been indicated
and explained,

And the creations of the balanced state in the autonomic nervous system, might
be talked.

Everything, which belongs to reality, does not have any default to be criticized,

Therefore everything has been born similarly being in well-regulated situations actually.

[3] Examination of Eyes and other Sense organs.

2009-08-17T08:36:00.002+09:00

MMK (3) Examination of the Eyes and Other Sense Organs

1. Function to see, function to hear, function to smell,

Function to taste, function to touch, and function of central sense perception.

Those six kinds of sense functions are very familiar to us,

And what has been seen, and so forth, are the objects of sense functions.

2. The function of our own mind is also the object to be seen,

Because even the subject to see and the object to be seen are both actually the objects to
be seen.

What can not be seen has been our own mind,

Why such a concrete thing has become to be seen so distant?

3. What we have got relying upon our own enormous efforts,

Are different from a simple fire, which we have got easily,

What has been seen is perfectly opposite to what has been spoken.

What have been spoken are usually very abstract like "Is Going," "Have gone," or
"Haven't gone yet."

4. The situations, which are different from what we are just looking at something, can never
exist actually.

In such a situation, the ability to look at things and phenomena, can never exist at all.

The function to see, has ability to look at like this,

Therefore how is it possible for the facts here can be attached actually?

5. The ability to look at others, can never be seen by others,

And at the same time the ability, which does not have any ability to look at anything
others at all, has no ability to look at too.

The explanations in detail can be done by a person, who looks at everything carefully,

And a person, who can look at everything well, is truly a person, who can be actually
well in approaching the object.

6. A person, who looks at everything well, is not always a person, who does not criticize
anything others at all.

It is sometimes true that an attitude to despise others’ products severely, suggests also
some kinds of sincere attitude to the products.

What has been seen, is just what we have seen actually, and furthermore,

If there were no person, who esteems the product, where can those products actually
exist.

7. Leaving from the wrong idea that What has been seen, and What we have seen, do not
exist really,

The Four, that is, consideration, perception, action at the present
moment, and Reality itself, are this World.

If we insist that it is perfectly impossible for perception, consideration, Action at the
present moment, and Reality, not to exist,

What kind of Real Existence can really exist even in future at all?

8. The explanations of function to hear, function to smell,

Function to taste, function to touch, and function of the central sense perception,

Can be explained relying upon the function to see as a matrix,

Therefore it is possible for us to utilize it for to hear and what is heard, and other kinds
of sense functions too.

[2] Examination of 'Gone' and 'Not Gone' (25 Verse)

2009-08-14T21:29:00.002+09:00

[2] Examination of 'Gone' and 'Not Gone' (25 Verses)

1. As a memory of action in the past 'Gone' is absolutely different from a real act to go at the present moment,

Similarly a supposition of action in future 'Not Gone' is also absolutely different from a real act to go at the present moment.

And leaving from a memory in the past 'Gone' and leaving from an
image in future 'Not Gone',

Even a present recognition of 'Is Going' is also absolutely different
from a real Act dimensionally, which is actually going on just at the
present moment.

2. A motion of hands and feet at some place is just going forward at the place,

And in such a situation, the real facts of going on are there in the motion of going on.

Motions of hands and feet are sometimes not to go, and sometimes
not to come.

Going just at the place is also belongs to going on.

3. The Action to go belongs to the state of going,

Therefore how is it necessary for us to utilize the name of going?

The states of going on have to be included into the two kinds, that
is, going as concept, and the other is as a physical motion of going,

And then it is not necessary for both the two images of the
going itself and the physical motion of going, to manifest
themselves at all.

4. A real act to go actually, is included into the state of going on,

And a state of going on and a Real Act to go have adhered with each
other tightly together.

A state to be going on, moves following a motion of going on.

Because the state of going on actually goes forward by itself
exactly.

5. Being included by the Real Act to go, and being in the Real Act to go,

The two factors of the Real Act to go, that is, a state of going on and
the Real Act to go itself,

With what kind of method have they been combined into one
confirmed situation?.

Because in that case relying upon such a method, the Real Act to go
has been realized again.

6. The two factors of a person to go and an Action to go itself, are so combined confirmedly,

And so the two parts of the confirmedly combined into one have
been produced so hard.

Therefore, what might be produced, may become the object of so
hard criticism,

And so there may be no sufficient possibility for such a production
shall be realized actually.

7. When someone has been criticized because of having made mistakes,

The action, which has been done, usually would not become clear.

Furthermore, usually the person, who has committed it, is not clear,

In such situations where does the criminal exist even in future?

8. An Action to go does never go ahead,

And similarly an Action not to go does never go ahead at all.

A different person other than who goes, does never go,

And then what kind of the third person, actually goes?

9. A fact that a motion to go moves even a bit,

Can never occur even in future at all.

If we are relying upon only our Action to do without any
personal decision to work,

Then any kinds of phenomena do not manifest themselves at all for
ever.

10. The opinion that one of the two between the person to go and the
Action to go, goes,

Has too much one-sided attitude in decision of selecting that or
this.

In the action to go, there is no person, who acts.

Therefore it might be hopeful that the person, who acts, likes the
action to do so much.

11. In the real act to go, the two factors of a real act to go and a
physical motion to go are enormously combined with each other.

And in that case a person, who goes, is also emphasized actually.

In such a situation a person, who likes to get the position of the job
enormously,

Will get the job relying upon the adequate method to go on.
12. It is impossible that a real act to go might be born in a memory of
having gone at all,

And it is also impossible that a real act to go might be born in a
supposition in future.

And it is also impossible that a real act to go might actually realize
itself in recognition of going on,

Therefore in any case it is perfectly impossible for us to fix the time
of starting a Real Act to go actually.

13. If the start of real act to go hasn't become going on,

It is impossible for the state of going to appear at all, and it is also
impossible for the act of having gone to stop.

In such a situation it is necessary for the Real Act to go should be
done actually,

And it is completely impossible for the real act not to be done at
all.

14. How is it possible for having gone to be the same as going on
actually?

How is it possible for having gone to be the same as not having
gone, or how is it for having gone to be replaced with others?

The idea that there might be something, which can not be seen,
may exists as the first step,

But the all cases actually belong to the Real Action to go totally.

15. The motion to go is not stagnant,

And in the same situations the motion not to go, is not stagnant.

And all kinds of other Action, which do not belong to either to
go, or not to go, do not belong to Action to go,

Then what kind of third one is stagnant in that case?

16. A fact that a motion to go has tendency to be stagnant even a little,

Does never manifest itself even in future at all.

Without a motion to go, relying upon only the Real Action to go,

The Real Action can never occur at all even at any time.

17. Leaving a state of going on, the stagnation does never exist,

And leaving from having gone, or leaving from not having gone,
the stagnation does never exist also.

When a Real Action to go has manifested itself,

Then in the case of stopping Action, or in the case of going to act,
situations are perfectly balanced.

18. When the Real Act to go motion to go balanced,

The real situation is just the balanced state, but such a kind of
balanced state, is never attached.

In another words the balanced state is just also the motion to go.

And the expression, ﾒrelying upon the motion to goﾓ, is not so
reliable expression.

19. When a Real Action to go is just the same as a motion to go,

The Real Fact exists really just as the same as the example, which
really exists, then,

The Real Thing, which is going to become into one,

And so the efforts to produce something, and the real Act to
produce something, might be the same actually.

20. In another method it is just coming back to a motion to go.

And in that case consideration might be changed from Action
itself.

In that case the Real Action to go might move to motion to
go,
And the motion to go might move leaving from the Real Action to
go.

21. Relying upon becoming into one totally, or accomplishing the
aim,

Or relying upon miscellaneous methods, or relying upon including
the method above too,

But it is impossible for us to recognize the two targets together at
once,

And so, how is it possible for us to hit the two targets together at
once.

22. Relying upon a concrete motion to go, it is possible for us to
set away the Real Action to go,

The subject of going and the object of going do not go ahead
actually.

Therefore before the motion to go doesn't exist really,

Some kind of receptacle with subjective layers and objective
layers, goes on ahead.

23. Relying upon a concrete motion to go, some expansion actually
goes, is development.

And actually speaking, anything other than that does not go
really.

A concrete going does never appear being divided into two.

Therefore relying upon such a situation, it is possible for us to
keep authority relying upon only going on.

24. The Real Existence, the Real Action to go, and the Real
Motion to go,

Those three kinds of Real Existences are Real, but those each three
does never go on separately.

The not-real existences can never be the Real Act to go,

And the three kinds of Real Existence go on as the Reality.

25. A Real Action to go, the Real World itself, and the Unreal World,

Those three kinds of layers do never go ahead at all.

Therefore the going to go, the persons to have worked,

And the processes, which have been realized, are completely
impossible for everyone to see at all.

An interpretative translation of MMK.

2009-08-07T12:53:00.002+09:00

Recently I have begun to write "An interpretative translation of MMK" in my document in Word, and so I would like to show the same document in my Dogen Sangha Blog too.

A Song of The Fundamental Truth on The Middle Way

[1] Examination of The Real Truth (14 Verse)

1. The Real Truth is different from subjective ideas, which have been produced in human brain, or the Real Truth is never sense stimuli, which have been received from the external world.

The Real Truth is not the mixture of the subjective ideas or the
objective sense stimuli, but The Real Truth is never anything
illogical.

Miscellaneous things and phenomena are always manifesting
themselves as they are.

And what is called existence does never exist really anywhere, or
does not exist in anything.

2. The Real Truth as four are Reason, which is pervading through the
Universe,

The external world, which is hanging in front of us, and the present
moment, at which our action is always done,

And the Reality, which seems to be the Ruler of all things and
phenomena.

But the Real Truth, which is No. 5, does never exist anywhere at
all.

3. A Real Act to go belong to the motion of going,

And so how is it necessary for a Real Action to have any kind of
different name at all.

The states of going on have always have the two kinds of going, that
is, the motion of going, and the other is the progress of going. ,

Therefore in that case there is no new appearance at all.

4. The Real Act to go always belongs to the motion of going,

And something related with going on, and something related with the Real Action, have combined into one.

The True Reality can never be an imitation of Real Action,

Because it is clear that something, which might be the same as a
continuous Action, really exists in front of us.

5. In the continuity of going on, and in the Real Action of going on,

What is called the attached situations may be the two kinds of
separated parts,

The one is just the concrete facts of continuous going on,

And the other is just the Real Act here, which is the Real Action to
go here again.

6. The two factors, the one is a person to go and the other is an Action to be done, are combined into one,

The two factors of the Real Action to go, that is, a person to go, and
an Action to be done, are combined into one confirmedly.

Generally speaking, a person, who is criticized by others, is prone
to be the objects of othersﾕ censure.

Therefore the problem of Action to go itself is prone to disappear
naturally.

7. When a person, who acts, is criticized,

A problem of the Real Action to do, does not appear actually to be
the special object discussed at all.

If there were no chance for everyone to do anything at all,
it might be very happy,

But where is it possible for anyone to have such a happy condition,
even anywhere at all?

8. Just the hanging world is this world,

Therefore the Real Universe has been shown already.

Just in the hanging world, or in the Universe,

Where is it necessary for us to find the hanging world again?

9. In the Universe, which hasnﾕt been accomplished yet,

The self-regulation does never appear actually at all.

The ceaseless considerations can never be any kind of fetters for
us at all.

The Real Truth in our self-regulation might be just something
ineffable.

10. All existences themselves originally do not have any characteristics,

The facts of existences are never recognized as something
ordered.

And even though there is an idea that this world is existing relying
upon the world itself,

Such situations of the real world can never be seen like that at
all.

11. Never being scattered from each other, or accumulated together,

Because of the Real Truth, a concrete result does exist really.

But how is it possible for the result to be, relying upon the True
Reality.

However in that case the result is never expected because of relying
upon such miscellaneous Real Truths.

12. Actually there, something real, and even something concrete,

Are going on following miscellaneous Real Truth itself.

In the case relying upon the wrong Real Truth, all things and
phenomenon will vanish,

But it is perfectly impossible for result itself to go ahead at all.

13. Actually speaking, results are just enemies against the Real Truth,

And the Real Truths just hurts poor people.

Even though result has tendency to bring up poverty,

How is it possible for result to have the power to destroy the
Real Truth absolutely?

14. Therefore result can never have any power to destroy the Real
Truth at all.

And at the same time result does never have any power to destroy
wrong Real Truth at all.

When we have got from the synthetic point of view that result
does never actually exist at all,

Where can we find the Real World, which is constructed from the
combination of Real Truth and wrong Real Truth together totally?

Information of moving the residence

2009-08-07T12:30:00.002+09:00

In the last July I have moved my residence from Itabashi Ward in Tokyo to Toshima Ward in Tokyo as follows.

The new residence : Zip. 171-0031:Mejiro 1-4-15, 1-306, Toshima Ward, Tokyo, Japan.

Tel. 03-6912-5878

3. The Schientific Research.

2009-07-28T14:02:00.005+09:00

The original sentences were deleted, therefore only comments were maintained.

[2] (25) The Real Situations and Recognition.

2009-07-17T11:00:00.007+09:00

Real Action to go, the Real World, and the unreal World,

Those Three Kinds of processes do never go ahead,

Therefore following such situations, an action to go, and a person to go, and an accomplished facts,

Can never be recognized at all.

[2] (23) Fusion between a fact to go and a person to go.

2009-07-17T08:34:00.005+09:00

Motion to go and a person to go, both go together is going.

Therefore any another expansion does not go further actually,

And then both motion to go, and a person to go, do never appear,

But relying upon only one fact everything totally goes on.

[2] (21) Real situations of inclusive and individual Things and Phenomena.

2009-07-16T15:21:00.014+09:00

Becoming only into One, or Arriving at the only One Aim,

Might be miscellaneous kinds of things, or the both two kinds of things together.

The things, which has been separated into the two parts,

Can never be recognized at all.

[2] (18) The Action is just the Real Action itself.

2009-07-15T19:35:00.006+09:00

What is just the Real Action is the action to go,

And such a kind of Action is just an Action itself, and so it does never attach to anything other than itself.

With another expression again, the Action to go is just belong to Action itself,

And what is called Action can never be attached by anything other than itself at all.

[2] (12) The Real Action is just at the present moment.

2009-07-15T08:54:00.011+09:00

Real Action to go does never appear in the memory of "having gone."

Real Action to go does never appear in the supposition of "not having gone yet."

Real Action to go does never appear in the consciousness of "going on,"

In such a situation Result does never go ahead at all.

[1] (11) Denial of Real Existence in the case of Result.

2009-07-09T14:47:00.008+09:00

What are perfectly separated, are never be organized into One System.

Among miscellaneous Real Truths, a concrete Result exists lonely.

How is it possible for such a concrete Result to exist in Real Truth?

Then the Result can never exist as it is in the Real Truth at all.

[1] (10) The Real Substance of the Real Universe.

2009-07-09T11:59:00.004+09:00

Belonging to the Concepts of the Existence, might be the losing Characteristics.

In that case the Real Existence might be difficult to be recognized.

Therefore even though the Real World is described as if it were really existing,

It seems to be very difficult to recognize as if it were really existing.

[1] (8) The External World and the System of the Real Universe.

2009-07-08T12:06:00.008+09:00

What does never rely upon anything might be this World.

And the Real Universe might be manifested.

Not being supported by anything at all, might be the situations of the Universe,

And so how is it necessary for us to rely upon anything further at all?

[1] (7) The System of the Universe and the Reason.

2009-07-08T11:35:00.008+09:00

What is not stable and what is not unstable, are different from what is Real or what is not Real.

And in such a real situation the System of the Universe will be accomplished.

How is it possible for the Accomplishment of the Universe is reasonable?

Because even being Real might be fixed exactly.

[1] (6) The Independency of the Reliable Facts.

2009-07-08T11:16:00.004+09:00

It is never what is not exists, but it is never what exists.

The Real Truth is always regulated by its Aim.

How is it possible for the Real Truth does not exist?

But how is it possible for what really exists will serve for another purpose?

[1] (5) The Identity between Things and Phenomena, and the Real Fact.

2009-07-08T10:55:00.004+09:00

The clearly manifested those things and phenomena,

Are clearly manifesting themselves as those things and phenomena just in front of us.

And those things and phenomena do not manifest themselves similarly,

How is it possible for anything, which does not really exists, to manifest itself actually.

[1] (4) Identity between Real Action and Real Fact.

2009-07-06T17:52:00.016+09:00

The Real Action is just the Real Truth itself.

The Real Action itself is just the Action.

The Real Truth can never be different from the Action itself.

Exactly speaking a Conspicuous Desire to Act exists actually.

[1] (3) The Subjective Existence does never exist, and the Objective Existenth is just the Universe, which is just the Universe at the present moment.

2009-07-06T11:22:00.010+09:00

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.

[1] (3) The Subjective Existence does never exists, and the Objective Existence does never exists.

Because the Real Action to go is included into the state of going,

How is it necessary for the name of going to be praduced intentionally?

The State that something is going on, might be separated,

Then anything might not appear at all.

[1] (2) The Four Kinds of Real Facts.

2009-07-06T09:59:00.007+09:00

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 never revere both "something subjective, or Idealism" and "something objective, or Materialism" 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.

[1] (2) The four kinds of Real Truth.

The four kinds of Real Truth,

Reason, the Objective World, just the Present Moment,

And then just the Real Truth, which is similar to God.

Furthermore, the Fifth does never exist at all.

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

2009-07-01T19:40:00.015+09:00

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 Buddhist, Master Nagarjna, have been believing only one Truth, that is "Pratyaya, or the Real Truth."

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 even today.

Mulamadhyamakakarika

The Chapters of Theories

[1] The Real Truth

[1] (1) Not the Subjective, nor the Objective.

Not both the Subjective, nor the Objective, but never Unreasonable.

What has always appeared, can be perceived,

But it is not clear whether it exists anywhere, or anyplace.

Mindfulness, Perceptivity, & Balanced ANS

2009-06-25T17:13:00.003+09:00

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

2009-06-11T16:26:00.003+09:00

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

2009-06-08T13:17:00.002+09:00

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

2009-06-01T12:44:00.005+09:00

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

2009-05-21T10:01:00.003+09:00

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

2009-05-09T17:11:00.015+09:00

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

2009-04-30T18:59:00.002+09:00

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

2009-04-26T10:30:00.008+09:00

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?

2009-04-23T19:35:00.002+09:00

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

2009-04-22T09:52:00.003+09:00

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

2009-04-03T19:48:00.001+09:00

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

2009-04-01T12:05:00.001+09:00

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

Realism (4)

2009-03-31T13:03:00.004+09:00

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)

2009-03-26T12:58:00.003+09:00

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

2009-03-23T16:10:00.003+09:00

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)

2009-03-15T11:45:00.004+09:00

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)

2009-03-09T13:38:00.008+09:00

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

2009-03-07T11:36:00.002+09:00

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

2009-02-25T20:18:00.005+09:00

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.

2009-02-23T14:03:00.002+09:00

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

2009-02-16T12:38:00.006+09:00

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

2009-01-26T11:36:00.004+09:00

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

2009-01-18T20:45:00.015+09:00

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

2009-01-17T17:08:00.006+09:00

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

2009-01-13T10:16:00.013+09:00

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

2009-01-04T16:26:00.015+09:00

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

2009-01-01T10:10:00.011+09:00

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?

MMK (22) Examination of Reality Coming

2008-12-30T13:24:00.010+09:00

1. Matter, perception, consideration, action, and consciousness,
When we compare those five kinds of aggregations with each other,
It is sure that those five kinds of aggregations have their differences actually,
However, at the same time, if we do not check them as the real things in front of us,
It is sometimes impossible for us to know the real difference between them.

However, just at the case of Reality Coming, being different from the case of five kinds of aggregations,
Even though we pick up any kinds of things among many,
They are all Reality Coming without fail.

2. However, in the case of Gautama Buddha, when he is perceiving miscellaneous kinds of aggregations,
At any moment any kinds of subjective idea of Gautama Buddha does never exists in his brain at all.

And the subjective idea, which has been thought in his brain, hasn't been existing at all really,
How is it possible for any kind of objective perceptive contents to exist anywhere at all?

3. And at the same time, because there are so clear contents of perception are manifested in front of us concretely,
And so what they are not called Spirit or Soul will appear actually.

And such a kind of objects, which can not be called Spirit or Soul, might be just something concrete,
And so how is it possible for them to exist as Reality Coming even in future to exist at all?

4. And furthermore the subjective ideas, which are thought in the brain, can never be real existence,
And so it is perectly impossible for the objective sense stimuli also to exist on the earth really at all.

However at the same time when subjective consideration and objective stimuli moves together,
Something to be impossible to express with words are just the concrete arrival of Reality Coming itself.

5. At the time before when miscellaneous aggregations haven't be confirmed,
Even though it was the slightest volume, there were possibility of Reality Coming having existed.

Such a kind of facts are also popular at the present moment,
And the situations are going to become more and more bigger,
Therefore there are so much possibility for us to receive the enormous acceptance really.

6. At the stage that miscellaneous aggregations are not so well used sufficiently,
It is perfectly impossible for a slightest Reality Coming to exist at all.

And such a kind of situations are lacking perfectly because of lacking benevolence,
How is it possible for the arrival of the concrete facts to be realized to occur even in future at all?

7. If there were so lacking that even the slightest thing can never be got at all,
In the opposite situations there might be possible for some case,
Where it is perfectly impossible for us to get anything at all.

If there were no chance for us to be emancipated from desire, or such attachment to human life at all,
How is it possible for us to have even the shortest time of Reality Coming at all?

8. If it is impossible for you to rely upon both something real and something unreal,
The reliable criteria are just The Great and Perfect Wisdom, The Wisdom of Equality, The Intuitive and Fine Wisdom, The Widom to Accomplishing Work, and The Wisdom of the Universe.

How will it be possible for us to see through Reality Coming relying upon sensitive conception concretely?

9. A person, who has ability to realize the concrete thing at this place, does not like to recognize
miscellaneous subjective thoughts at all.

Because the subjective thoughts do not exist anywhere at all,
Therefore where will it be possible for us to find the result of objective and real perception exactly?

10. In the case like this, that the situations of the autonomic nervous system has become balanced actually,
What we have actually perceived, is just all itself.

If we utilize the serene situations of the autonomic nervous system actually for utilizing our intuitive ability well,
How is it necessary for us to emphasize especially that the serene situations of the balanced autonomic nervous system, must be the whole part of the Reality Coming itself.

11. We must never be sufficient enough for us only to talk about the serene situations of the balanced autonomic nervous system with words.
Of course there is just possibility for the even unstable situations without any balanced state of the autonomic nervous system to exist.

Relating with the situations of the autonomic nervous system, there are insistences of the two,
That is, the one insists that both the balanced states and unbalanced states exist, and the other one insists that both the balanced and unbalanced states do not exist.
However, when we think about the target of the intuitive decision, the problem can become just the target of the intuitive judgement.

12. The problem, whether the Universe is eternal, or not, exists in front of us,
And even the four philosophies, Idealism, Materialism, philosophy of Action, and Reality,
Are not so clear for them whether they are possible to become harmonized with each other, or not.

Even though the existence of the problem whether this world will have the End, or not, is very clear in front of us now, but the answer is not clear,
And even the four philosopyies of Idealism, Materialism, Philosophy of Action, and Reality,
Where will they enter into harmony, is not always clear at all.

13. The fact, that we are keeping our stable situations, is just the realization of the aim,
And relying upon the fact, the Reality Coming is comfirmed stably.

As a real situation there is no problem, which we need to exchange with others,
And actually the situations, which are enclosed by peace and happiness, have been continuing for so long time as if it were eternal.

14. In the case when facts, which are based upon subjective ideas, exist in the serene conditions relying upon the balanced autonomic nervous system,
There is no possibility that following the influence of secular societies in the world,
some kinds of anxious problems will be able to occur at all.

However, if it is possible for perfectly opposite situations to exist leaving from the self-regulated conditions,
And after all, the perfectly opposite social situations will exist leaving from the self-regulated conditions,
And still there the social situations that people, who have not understood Gautama Buddha's teachings, are living without any change.

15. If many people will make their efforts to promote themselves for having the similar pesonality to Gautama Buddha,
It might not occur the similar facts in the past, which have experienced so excellent developments, but at the same time we should never experience an enormous decay suddenly.

However, if those people totally will make their efforts to destroy their enormous efforts till then,
It might be impossible for them to experience the Reality Coming at all.

16. Even though the Reality Coming has some factor of inherited characters in some meaning,
The facts might be the replacement of the inherited caracters with the objective facts, and the motion of them.

The Reality Coming is in some meaning showing the lacking some special character,
However just at the place where something is lacking, there is objective facts, and some movement.

MMK (21) Examination of Coexistence and Universal Existence

2008-12-28T11:40:00.008+09:00

1. In the case of Coexistence and Universal Existence,
When the one does exist, it is perfectly impossible for the other not to exist,
And Universal Existence is always relying upon Coexistence.

In the case of Coexistence and Universal Existece,
When the one actually exists,
It is completely impossible for the other one not to exist,
And Coexistence inevitably rely upon Univasal Existence.

2. If there were no name of Coexistence,
It is completely impossible for the name of Universal Existence can manifest itself even in future.

Even when both birth and death do not exist at all,
It is perfectly impossible for words of Universal Existence and Coexistence not to exist as a pair at all.

3. Even though Universal Existence is just relying upon Coexistence,
It is completely impossible for both Coexistence and Universal Existence not to be the pair at all even in future.

Even though it is never possible for birth and death to be similar to each other at all,
Birth and death can be recognized relying upon the ideas in the modern age.

4. How is it actually possible even in future that even though there were no name of the Universal Existence,
But it is possible for the name of Coexistence to exist even in future?

Miscellaneous facts, which are called the past, are very difficult for us to recognize whether those have actually occured, or not,
And so it is very difficult for us to know when they have actually happened exactly.

5. Coexistence is just relying upon Universal Existence.
However, how it is possible for us to know the fact that Coexistence and Universal Existence are existing together at the same time even in future?

It is perfectly impossible for birth and death to occur at the same time together.
Because it is perfectly impossible for us to recognize that birth and death have occured at the same time.

6. Even though a fact that one thing and another thing are existing together, seems to be showing an accomplished style,
But a scenary that one thing and another thing are existing separately, seems only for the two things are existing to be as they are.

The situation, that two things are existing separately, can not be seen as an accomplished article,
But how is it possible for us to recognize as to be an accomplished article even in that case?

7. It is impossible for the facts to occur that two places are coexisting together,
And at the same time, it is also impossible for two things to coexist together at separate two places being identified.

Even though it is impossible for Universal Existence of residences to exist,
But at the same time there is no possibility for any place not to be able to become a place of residence.

8. Both in the case of Coexistence and in the case of Universal Existence being perfectly similar,
It is impossible for us to find a place, where it is perfectly impossible for us to find the place to live.

Both in the case of Coexistence and in the case of Universal Existence similarly,
It is perfectly impossible for everyone to find a place, where it is impossible for him to find any place, where it is impossible for him to live.

9. Coexistence and Universal Existence are completely similar not to manifest themselves when the Autonomic Nervous system are balanced.

Coexistence and Universal Existence are completely the same not to manifest themselves when the Autonomic Nervous system are not balanced.

10. Coexistence and Universal Existence are perfectly the same not to manifest themselves, Without being a pair.

But at the same time Coexistence and Universal Existence are perfectly the same not to manifest themselves,
Without showing themselves perfectly different with each other.

11. Coexistence has been seen as just Coexistence clearly,
And Universal Existence has been existing as Universal Existence clearly.

Coexistence has just been seen very clearly, and at the same time Universal Existence has been seen also as the same form without having any mistakes.

12. Existence does never appear leaving from existence,
And at the same time there is no possibility for existence to be born leaving from not to exist.

It is perfectly impossible for the facts not to exist to be born,
And it is perfectly impossible for a fact, which does not exist, to be born without leaving from the fact to be existing.

13. The fact, that something subjective hasn't been born, is existence,
And something objective can never be born at all.

The subjective and the objective can never be the same.
Both the subjective and the objective do not have possibility to be born.
How is it possible for them to have possibility to be born?

14. Even though existence is passive to manifest itself,
In the case of eternity or extinction they can be seen with eyes.

Even though it is easy for concrete existence to be shown as the innate factor,
Even in the case of not innate, it is also possible for real fact to exist as a real situation too.

15. Even though it is passive for existence to manifest itself actually,
It is never true for what hasn't been broken not to be broken for ever.

Because lines of appearance, disappearance, and continuity, are actually continuing even today,
Relying upon result and relations of cause and effect.

16. The lines of appearance, disappearance, and continuity, exist concretely relying upon results and the rule of cause and effect.

Therefore even death, as an accident of only one time, is also much related with the rule of cause and effect complicatedly.

17. If we are belonging to the real world, and furthermore we are relying upon subjective ideas,
There is completely no possibility for us to be bound by abstract thoughts at all.

When we are staying in the serene state being controled by the balance of the autonomic nervous system,
Even an extinction will leave its state of stopping, and continue its existence in continuity.

18. Not in the last stage, or not in an instant stop,
The highest philosophy is always combined with the constant Reality without exception.

In the ultimate stage, and in the different stage from losing well-controlled conditions,
The most excellent principle is always combined with Reality without fail.

19. In the situations, where we can regulate ourselves perfectly,
And so when we are in the last stage, therefore whenever we are in the ultimate situation,
The only one situation, that is, the highest situation, has been born already.

There is only one situation, which is perfectly self-regulated,
And it seems that there is possibility that the real situation of something, which is going to be born,
Is actually existing exactly.

20. The problem is never attached with the problem whether we ourselves are perfectly self-regulated, or not, or whether anything is going on to be born, or not.

By relying upon saving the 50% increase, we are thinking carefully to bring forth the elements,
Which are necessary for us to intend for producing the necessary stuff for our daily life.

21. Relying upon such a method, we are never intending to continue the restriction in the three kinds of time, past, present, and future,

And in the three kinds of time, past, present, and future, such kinds of facts do not really exist,
And how is it possible for such a situation to continue existing as the ties, which is used for combining birth and the relations of cause and effects together further?

MMK (20) Examination of the Synthetic Grasp

2008-12-24T09:11:00.012+09:00

1. When Reason and miscellaneous true teachings, are pervasive,
Many kinds of synthetic grasp can be born at every moment.

However, relying upon the synthetic grasp, when what is called result has been really exsisting,
How is it possible for the synthetic grasp to be newly born at all?

2. Being helped by Reason and miscellaneous true teachings,
At every time when the synthetic grasp has been born,

What is called result, receiving the influence of synthetic grasp, does never exist really at all,
And so how is it possible for the synthetic grasp to be born again once more?

3. When we are relying upon Reason, or miscellaneous kinds of true teachings,
Being helped by the synthetic grasp, there is possibility for result to exist really.

The fact for perception to be workable does never relying upon the synthetic grasp,
And when we rely upon the synthetic grasp, the perception does not work at all.

4. When we are relying upn Reason, or miscellaneous kinds of true teachings,
Being helped by the synthetic grasp, there is possibility for result not to exist completely at all.

Miscellaneous kinds of Reason and miscellaneous kinds of true teachings have also possibility to solve all kinds of problems completely being helped by different true teachings other than Reason.

5. A present, which is received because of a good result, is reasonable,
And so the presenter's autonomic nervous system might be always balanced.

And when such a kind of present is well-regulated, the presenter's Reason might be well regulated,
Because in his Reason, there may be the two kinds of factors having been separated into both the sympathetic nervous system and the parasympathetic nervous system.

6. A present, which originally includes some kind of thanks for rewards reasonably,
The Reason might be always self-regulated without fail,

When something, which has been born relying upon Reason, is having been born being self-regulated,
Therefore actually speaking, the real result might be some times unreasonable.

7. When the result has been identified with something, which has been got relying upon the synthetic grasp,
It will occur usually that some scene, which can be seen actually with eyes, manifests itself without fail.

And the facts that both result and sinthetic grasp will appear together actually,
Suggests that such a kind of facts have been born really without fail.

8. Before following such a synthetic grasp exactly, there might be possibility that result has been looked beforehand.

In the case that Reason and the true teachings have been emancipated temselves perfectly,
There might be possiblity that result hasn't been identified with Reason actually.

9. Because result has been self-regulated by Reason already,
What has been manifested itself, might be possible to be identified with Reason.

Because result has been self-regulated by Reason before being born,
If someone insists that what has been manifested again is inevitably a reborn fact of the same facts before,
Such interpretation must be too much attached to the secular ideas enormously.

10. The facts, which are much expected, might have occurred actually,
And it might be never true that the becoming weaker in suppressing birth has increased the number of birth, at all.

How is it possible for the establishment of Reason to be the cause of decreasing births.
It might seem that something, which has been considered after looking at the result, has been concealed actually.

11. In such situations one of the two, that is, the decrease of suppression, or the establishment of Reason, naturally appears,
But actually speaking, it seems that something true might be concealed secretly.

A fact, that something can not be seen by eyes, is not always so absolutely different from the fact, that something can be seen by eyes,
Therefore there might be possibility that Reason will produce result.

12. Whether something is included into the past, or not,
Will be decided inevitably following the real situations in the past.
Therefore the problem whether some fact is included into the past, or not,
Is also decided by the real situations in the past.

Whether isn't it not to be born, or whether isn't it to be born,
Might be known whether the friendly relations have been occurred actually, or not.

13. The situation that the fact is not inclued to be born, is relying upon the fact not to be born, And so everything has been relying upon the facts that the birth hasn't been born,
Therefore we can say that everything must be decided by situations of cause and effect, which are included in the cause.

Without relying upon the past, or without relying upon to be born,
The real existence, or not, of the friendly relations, are always can be known clearlly.

14. Whether the real situations do not belong to the possibility not to be born, or not,
Must be known clearly by the fact to be born,
And so whether the cause to be born has been included among the many causes, or not,
Can be known clearly following the rule of cause and effect.

Without being noticed only by not to be born, or being known by the fact of abortion,
In every cases it can be known whether there were any kind of friendly relations, or not.

15. Relying upon the fact that there were no birth actually,
To decide whether there were the mutual friendly relations, or not,
Might be reasonable.
How is it possible for us to expect the occurrence of reult without any cause?

Whether there were clear facts, or whether there were any kind of clear meeting actually,
Is the fundamental basis,
And how is it possible for anyone to produce any kind of result artificially at all?

16. In the case that because of some kind of cause, Reason has entered into the balanced and serene state of the autonomic nervous system in the stable condition,
How is it necessary for us to dig up any kind of cause for such a state intentionally?

Even in the case that, because of some cause, Reason has lost the balance of the autonomic nervous system, and the serene and stable comditions,
How is it necessary for us to dig up any kind of cause for such a state intentionary?

17. There is no fact that a kind of cause has sprung up suddenly to produce an unstable autonomic nervous system,

And at the same time there is no fact that the unselfish situations has never been born,
And it will not occur even in future for something real to produce unbalanced situation even in future.

18. The balanced and serene situations are not the state, which manifests itself newly,
And the balanced and serene situations are not the state, which will vanish at random without any Reason in future.

The balanced and serene situations are just the conditions, which do not have any charactor to be disturbed by anything suddenly,
But the fact, that the condition, which does not have any possibility to vanish, would vanish suddenly,
Might suggest that the people's attitude has usually too much attachment to the secular life abnormally.

19. Reason, when we look at it from the ralation with result,
There is possibility that Reason might be perfectly only one together with result.
Because both Reason and result might be not always manifesting their forms without fail.

Reason, when it is looked at in a relation with result, has possibility that Reason is completely different from result.
Because both Reason and result have also possibility to be manifesting their images at any time without fail.

20. Result and Reason perhaps might have the common characteristics together.
The reason, why it is possible for both result and Reason to be considered as the common character,
Might be that Reason, which has power to produce ideas, and result, which has character to be born,
Can be identified to be the same one.

In the situation that result and Reason have been separated into the two,
The real situations for result and Reason to be combined into one,
Might be perhaps that what is reaonable actually and result, which does not rely upon Reason at all,
Are also very similar with each other actually.

21. Result is one, to which subjective idea and actually true Reality are combined together,
Therefore result can never be the same as something, which Reason will produce in Future.

Result is one, to whch subjective idea and actually true Reality are combined together,
Therefore result can never be the same as something, which can be produced in future.

22. Being completely different from agitators' desire, something, which is very similar to the reasonable manifests itself actually.

At the stage, that something reasonable hasn't manifested itself yet at all,
Where is it possible for some result to exist at any place at all?

23. The True Teachings are never included into only miscellaneous reasonable ideas at all.
A simple facts at this place will produce the Soul relying upon the Soul.

Miscellaneous things and phenomena, which have been produced by the synthetic grasp,
Are just miscellaneous things and phenomena,
And so how is it possible for result to be born actually?

24. What has been produced by the synthetic grasp is not result,
And at the same time what hasn't been produced relying upon the synthetic grasp can never be result at all.

Something real, which has been produced by combination between the True Teachings and the synthetic grasp, really exists as facts,
And so how is it possible for result not to be real existence at all?

MMK (19) Examination of "Time"

2008-12-22T18:06:00.003+09:00

1. The fact, that something exists just at the present moment, does never suggest that something has come from some place outside.
Because what is called the past is always not more than image, whicn has been thought in the brain.

The fact, that something exists just at the present moment, does never suggest that something has come from some place outside.
The fact, which has existed in the past, can be also thought as the fact, which occurs in future.

2. The fact, that something exists just at the present moment, does never suggest that something has arrived at from a different place.
The scene, which is seen now, does never appear once more again at all.

The fact that something has existed just at the present moment, does never suggest that something has arrived at from the different place, at all.
Because something, which can be seen in front of us actually, is just Reality itself.

3. The situations, which we have never supposed, still can become the real situations.
The situations, which we have never supposed, or the situations, which have occurred actually,
Those both situations can never be known beforehand.

The fact, that something exists just at the present moment, does never suggest that something has arrived at from the different place, at all. Therefore it is perfectly impossible for us to look at time directly with our eyes.

4. This world, and things and phenomena, which are maintained there, both go on relying upon progress.

The highest, the lowest, the middle, and others, have been united into one,
But at the same time those groups are preparing themselves with their own characteristics.

5. Relying upon the facts that they do not have any time, which is not continued,
Time can be grasped.
If it were true that time has characteristic to be stopping still,
The time might be impossible to be recognised at all.

If it is true that time is sometimes to be grasped, and sometimes can not be grasped,
It is impossible for us to grasp the time, which is keeping to stand still.

6. It is clear that time is making up existence,
And so when time has left from existence, how is it possible for any movement to exist anywhere?
If there were anywhere for existence not to exist, where is it possible for time to exist really even in future at all?

MMK (18) Examination of the Soul

2008-12-16T11:55:00.008+09:00

1. If the Soul really exists as a part of the five kinds of aggregates,
The real facts of appearance, disappearance, and maintenance of the Soul,
Must exist theoretically.

And if there exists something, which is different from the five kinds of aggregates,
It might be natural for the characteristic of something, which is different from the five kinds of aggregates, to exist.

2. How will it be possible for a fact that a person himself or herself is always moving with the Soul together, even in future actually?

A behavior not to consider our own happines only is the nearest way for us to emanscipate ourselves from our own egoism,
And relying upon our own attitude not to worry about even our own balanced state,
Myself and another myself will begin not to disturb with each other at all.

3. Even though the fact for us to lose our interest in fame and profit,
Might suggest for us to be released from a bondage of fame and profit,
However the real existence of such a fact can not be recognized by people sufficiently.

Even though to become not to be selfish is just the fact to be emancipated from bondage to egoism,
But actually speaking it is very rare for us to find such a person, who can recognize such a kind of important fact to recognise really.

4. Even though a word "my", or "I" is a word, which has been used for countlessly many years,
Those two words are similarly looking at myself from outside of me.

The attitude to hold off me from myself seems to be included in my own Action,
And just at the place where I have got rid of such an attitude,
A kind of mental faculties and territories to bear some thing exists.

5. To live in both Action and Delusion are just emancipations,
And it is true for Action and Delusion to manifest themselves reciprocally in real situations.

Both Action and Delusion are prone to develope themselves overcoming themselves,
And in the conditions of being balanced, both Action and Delusion will become the objects of self-regulation actually.

6. The problem, which is related with the Soul, is rather a kind of disclosure, from which we are usually being kept from its secret,
And frankly speaking, what is perfectly different from the Soul, is the contents of the true teachings.

Relying upon the opinions of many people, who have got the true teachings,
What is called the Soul does not exist in the real world at all,
And relating with the negation of the Soul, actually speaking, the insistence that there is no problem of the Soul at all is just the true teachings.

7. The abstract world is just the world, which has been described utilizing only words,
Therefore the abstract world is just the world, which were as if the world like a pasture, which can be thought only relying upon supposition in our brain.

The world, which can not manifest itself by utilizing any form, might be the world, which would be never disturbed by others at all,
And so just the world, which has been keeping the quiet and serene state relying upon the balanced autonomic nervous system,
Must be just the world, which has been governed really by the principle of the Universe itself.

8. The whole things and phenomena must belong inevitably to the one of the possibility between the two, that is, whether they really exist, or not,
Therefore either they really exist, or not, there is no difference between the two on the basis of the substance.

This place, where we are just standing on, can not be said "it does not exist," but at the same time it is also impossible for us to say "it exists really."
The insistence like this is just Gautama Buddha's teaching.

9. The true teaching, which can never be the teachings to be overcome by other teachings,
And at the same time it is completely impossible for any teaching to follow on the true one at all.,
The true teaching, which has excellent flexibility,
Has excellently developed as teachings, but it has never been described through a wrong viewpoint at all.

The teaching does not have any kind of doubt at all,
But at the same time it does not have any aim other than the true teaching itself,
And it is just the Reality itself in this world, and at the same time it is manifesting characteristics in the Reality actually.

10. Something perfectly clear exists as something perfectly clear in front of us.
The reason, why for me to say so, comes from the real facts that it is not always ture for every concrete thing to be seen as exactly the same at every moment.

What is different from the real thing is enormously different from the real thing,
Very similarly to such examples, the situations, which can not cut off, are fundamentally different from the situations, which are absolutely eternal.

11. Not only for one aim, neither having no aim,
Not being instantaneous, neither being eternal,

To this world, which has those characters above,
Many people, who have got the Truth, have been keeping reverences by themselves so much as educators.

12. Even though ideas of the Soul do not have any influence to people called Buddhas, who have got the total Truth already,
People called Sravakas, who are diligent to study Buddhism theoretically,
Are not so positive to the ideas of the Soul.

And for people called Pratyeka-buddhas, who revere natural circumstances,
The knowledge of the Soul might be increasing their learning,
But for them to rely upon transcending their situations, which do not have influenced by mixing, their own progress has been tried further.