shobogenzokandoのblog

This blog presents Kando Inoue roshi's activities, mainly his dharma talks of shobogenzo in English. Kando is the top advocate of shobogenzo by Zen Master Dogen.

現成公案の原文に、読解のため脚注を付けてみました。脚注は井上義衍老師、井上貫道老師のご提唱録から要約して作りました。


諸法の仏法なる時節、1すなはち迷悟あり、修行あり、生あり、死あり、諸仏あり、衆生あり。2

万法ともにわれにあらざる時節、3まどひなくさとりなく、諸仏なく衆生なく、生なく滅なし。4
 
仏道もとより豊倹より跳出するゆえに、生滅あり、迷悟あり、生仏あり。5
 
しかもかくのごとくなりとい へ ども、花は愛惜にちり、 草は棄嫌におふるのみなり。6
 
自己をはこびて万法を修証するを迷とす、7万法すすみて自己を修証するはさとりなり。8

迷を大悟するは諸仏なり、悟に大迷なるは衆生なり。9さらに悟上に得悟する漢あり、迷中又迷の漢あり。10

諸仏のまさしく諸仏なるときは、自己は諸仏なりと覚知することとをもちいず。11 しかあれど証仏なり、仏を証しもてゆく。12


1) 仏法で言う諸法とは、一般の人が言う諸法とは異なる。一般の人は、実体としてのものを認める。自分をこちらにおいて、見を起こして眺めて諸法と言う。自分とものは分けられない。人が眺める前に、自分と物が別々にあるのではなく、一つになって生きている事実がある。仏法では、自分の生きている様子、そのものを諸法という。隔ても距離も無い事実、事実を事実のまま生活をする。それを諸法の仏法なる時節という。

2) 全てのものが真実ということであるならば、すべて肯がえる。全てが仏法なる時節、全てその通りある。そのことをそのこととして、問題無く生きていける。私達は諸法として公にこの世に出て来たが、自我の観念で、私が、と私物化した。実際には迷とか、悟とか言われている事に、正体、実体はない。それを本当に知る事が仏法の教えであ

3) 人も、法も、何もかも、人間的見解がすっかり、底抜け無くなってしまった時節を言う。自分を認めて、諸法を対象としている間は駄目。それがそれである、真実であると間違いなく決まるためには、この時を通過しなければならない。

4) この時節、身心脱落の時、迷悟、仏、衆生、生死、一切の人間的なものの見方はたち消えてしまう。真実のものの様子は必ず自分と言うものが姿を消す。比較対象の論理が顔を出さない。人も法らしいものも何もかもすっかり無くなってしまうから、迷いもない。迷いもないから悟る必要もない。

5) 世の中には色んなものがあるが、人間のためにあるのではない。いつからか人間の都合でものを処理する様になった。人間中心的な考え方とは違う仏道という本質的なものの見方でみると、生滅、迷悟、生仏、種々雑多な物がある。仏道ははじめから、そういう豊倹、多い少ないとか色々な諸問題から飛び抜けている。その上から、釈尊のせかいがあり、衆生の世界がある。仏道と世法との違いがはっきりしてくる。

6) 人の本質は、善悪、是非、好き嫌いを離れた存在なのだけれど、分別心が起きて、えり好みをするから問題が起きてくる。認識のものを認める働きをもって、認めた結果色んなことが起きてくる。草花自体は私達の好き嫌いに関係無く生えている。

7) ものの見方に分別と無分別が言われる。仏道の修行では、分別を思量と言い、無分別(無分別智)を不思量、非思量と表現する。無分別智は、対象を一見した時に、ものの在り様が違いも含めて全てわかる分かり方。誰でもが持っている。名前をつけたり、詳しくみたりするのは分別している。
自己を運ぶのは、分別すること、思量を用いることで、これは迷いである。こちらから、自分の方からものを見て分別していくのは、自分を運んで立証しようとするのは、修行にはならない。自分が邪魔をしている。自分の考えから一歩も出られない。

8) 対象の方から自分が立証されて行くのが悟り。自分と対象の関係をよく見てみると、自分の受け取り方をする前に、必ず先に、相手の様子通りにこちらが変化しているという事実がある。「他をして自に同ぜしめる」対象の様子の通りに任せていく事が修行である。道元禅師のことば「心を放下して、知見解得をすつる時、得るなり。」六官の機能のままにすておいて、そのままに、どこからどう現れるかわからないから、今ぶつかっていることにおいて、自然に分る様になっているから、そう言う状態に、万法に任せていく。それが修行の眼目である。

 9間違っていることを間違っていると知る。三角ということが三角丸いというのが丸だとはっきりわかる。そう言うことが仏様たちの力。迷っていたのが気が付いたら、そうかとわかる、迷いの種だと思っていたのが、悟りの種であった、これ全体。煩悩じゃ凡夫だと思っていたのが、そうではなかったとわかる。三角のことが三角なのに、ちゃんとみえているのに信じ切れないひと、そのことがそのことに違いないのに、もっとほかのものが有るんじゃ無いかと疑いの念が止まないこと。分別の生活をしているから。この凡夫が仏である筈がないと、仏の言葉を信じ切れないで他に求める、これは我見であり、高慢である。仏の言葉を純粋に信じてやる人が仏のでしである。

10)無分別の世界の様子で生きて行く仏様の世界の人がる。悟ると、色んな問題があるから、知った上から、経論のこまかい内容が信じれるようになる。一方、それはそれに違いないということがありながら、信じ切れないから疑いのある人がいる。疑いが起きると、それに対して何でこんな疑いが起きるのかと、又疑いをおこす。次から次へと疑いを起こすことになる。私達はこの自分自身に迷っているのに加えて、誰かがどうかしてくれないか、何処かに救ってくれるものがあるのではないかと、重ねて迷っている。(修行とときは、分別の起きた人の分別をただ止めさせるだけである。)

11) 本当に仏様であるとき、無分別の時は、知らなくても活動している様子がある。無分別の時は、これが本当に仏様の修行の様子であるか、などということは考えない。そう言うことを知る必要もない。知るなんて事を一々確認しなきゃならんていうことは、使う用がない。本当に徹底をしたあとには、知覚したと思っている必要はない。分ったとか分らんとかどうこうの問題はなくなる。

12) 一度みたら、疑うといっても疑えない。見直すということも出来ない。それほど確実である。自分が自分自身の真相を見つけたら、何時までもそんな物を抱えている必要がない。そのものであるから。修行は自分がやっている。他の人がやっているのではない。生きていること、色んなこと、全部ただこの一身この我が身でやっている。我が身でやらないことは、見聞覚知何も出来ない。修行の上でここは大きな問題。色々な事が自分以外の事におもえるのは分別がそう見せている。分別が止まれば、そのことは一体感として自分の動きとしてのもの。此処を理の上でも理解し、そうだなと確認し、身体の上で間違いないと確認出来ると、仏道というものが自分の生活として出て来る。


 

Nangaku says, “If when a person is riding in a cart, the cart does not move, is ti right to prod the cart, or is it right to prod the ox?”
Just a moment, to say that the cart does not move, what is cart moving? And what is cart not moving, For example, is water flowing cart moving? Is water not flowing cart moving?1
We could say flowing is water not moving. It should be water moving is not flowing.2 If so, we practically study the words, “if it does not move,” we should practice as there is not moving, and we should practice as there is no not moving, because it must be the Time. 3
The saying “if it does not move” has not solely expressed only not moving. “Is it right to prod the cart, is it right to prod the ox?”4 is said, can there be prodding the cart and can there also be prodding the ox? Must prodding the cart and prodding the ox be equal, or must they be not equal?5 In the secular world there is no way of prodding the cart. Though the ordinary man has no way of prodding the cart, we have known that there is the way of prodding the cart in Buddhism, it is the essence of practice.6
Although we learn that there is the way of prodding the cart, it cannot be the same as prodding the ox. We should work out in detail.7 Even though there is the way prodding the ox in the secular world, we should study further and practice the prodding ox in Buddhism.8
Is it the prodding of a castrated water buffalo? Is it the prodding of an iron ox? Is it the prodding of a mud ox? Should it be the prodding with a whip? Should it be the prodding of the whole Universe? Should it be the prodding of the whole mind? Should it be the beating of the marrow altogether? Should it be the beating with a fist?9 There should be fist beating fist. There should be ox beating ox. 10
“Daijaku makes no response,” this is the state we should not vainly overlook.11 There is throwing away a tile and pulling in a jewel, there is turning the head and changing the face. Nothing can deprive of this state of no response.12
1)When you say that water is flowing, because you see it moving in the other direction, do you take that as the car moving? Or do you take water not flowing as the way of t car when it is running? When you look at one of them, it seems like the other of them is not moving.
2)It is easy to see a waterfall flowing all the time, but it is not the same water flowing all the time, itlooks like a waterfall flowing by having completely different water flowing.
3)Both are the state of time. Time never overlaps with either, staying or moving. Neither has it ever stayed. There is no way to have it stay. It's the time of the moment. When it goes, it goes; when it doesn’t go, it doesn’t go.
4)If we take up from the text this Zazenshin, it is better to read “prodding the cart” as "becoming buddhas" and “prodding the ox” as "polishing to make a mirror.
5) There are many things, but Dogen Zenji asks if they are different or the same. If said different, it's different. If said the same, it's the same. It seems to be just the way things are now, but it also seems to be a lot. If you really look closely, you can see that the way things are now is just unfolding. Depending on which one of these is unfolding, we become aware of how we really are. That's why we use the expression "prodding the cart" or "prodding the ox" here.
6)When you touch things on a chance, you become aware of the truth. Ordinary people touch things, but they don't notice it. We experience the same thing, though, it is a question of whether or not we have the power to touch where there is truly unshakable certainty. It's not like that you leave what you're doing now to practice something else or get enlightened. Ordinary people think that there is no use for what they are doing now, that there is a more important way of life that will make them truly aware of themselves, and so they begin to search for it. There is no eye for practice.
7) When you teach people that they are all the same, it is easy to change their perspective that they are all the same. This is understanding. The reality is that holding a teacup is not the same as holding a cup. Both are the way things are now. Both are the same, but when you hold a teacup and when you hold a cup, they are not the same.
8Dogen Zenji says "What does it mean to hit a cow in Buddhism? “The monk Zuigan asked to himself, "Zuigan, are you okay? He himself replied, "Yes.” Zuigan Osho is the master. While he was sitting, he called out to himself, "Zuigan, are you all right?” There is a way to prod an ox like this. It is not the talk of the person over there. It is your own matter.

9There are many ways to prod. Prodding with a whip, there is a sign that you acknowledge an object and raise the whip to strike it. The prodding of the whole Universe, whether it is that only the places that have been struck have the appearance of having been struck, or it is that everything has been changed into a beaten appearance. Does it strike the universe itself, or does it strike the entire Dharma world at once? It is said that the beating of the whole heart strikes the whole heart. Does it strike the heart of each person itself? Do we strike the very marrow of the human body or do we strike with our fists?
10There is a time when the thing really strikes the thing itself. There is a way of transmitting the state of a thing by that thing, without really doing anything about it, without using perception, without using awareness.

11In the silence of Daijaku, in the silence, Dogen Zenji sees the unmovable and inexplicably wonderful state of Daijaku. The fact that he can be silent is because there is no one (thing) left to disturb.
12
On the surface, it seems as if he is throwing away what he has and attracting something new and wonderful, but Dogen Zenji feels that this silence of Daijaku was as if he was throwing away something trivial and taking in something wonderful. When you abandon yourself, the universe becomes yours for free. It is untouched, and you can buy it without any money. It's a complete change in quality from what you are used to. The way Daijaku’s this state of being quiet and silent is not something that can be taken away.


Nangaku then picks up a tile and start to polish it on a stone. Daijyaku eventually askes, “ Mater, what are you doing?” Really who could fail to see that he is polishing a tile?1) Who can see this polishing a tile? 2)For all that, the polishing of a tile has been questioned like this, “What are you doing?”3) Being of what you are doing is inevitably polishing a tile.4) Although they are different in this world and in the other worlds, there should be importance to polishing a stone that has never ceased.5) It is not simply a matter that you do not decide your opinions as your opinions, 6)it is perfectly fixed that there is importance to be known in practice in the myriad kinds of work.7) You should know just as even when you see buddha you don’t know buddha and understand buddha, you don’t know seeing water, and you don’t know seeing mountains. 8)The Dharma in front of your eyes, if you form a hast conclusion that there no passageway to it, that is not the study of Buddhism.

Nangaku says “polishing to make a mirror.”9) We should clarify these words. The principle of polishing a mirror is always present and it is the realization of Universe. It is not a groundless pretense. Though a tile is a tile and a mirror is a mirror, we should know that there are limitless model features when we are truly working on the principle of polishing.10) It should be that the old mirror and a clear mirror are becoming mirror by polishing.11) If we don’t know that mirrors are derived from polishing a tile, we are without the Buddhist patriarchs’ sayings, we have not met the Buddhist patriarchs’ mouth opening, we don’t see and hear the Buddhist patriarchs’ exhalations. 12)
Daijaku says, “How can polishing a tile make a mirror?”13) Truly, polishing a tile, as an iron man, not from any other power, is not making a mirror.14) Though making a mirror is nothing other than itself, it should be immediate.
Nangaku says, “How can you become a buddha in Zazen?”15) Clearly, there is the principle that Zazen does not await becoming buddha.16) The principle is not concealed that to become buddha is irrelevant to Zazen.17)
Daijaku says, “What is right, here and now?” This saying looks like a question only about this place, but it is also asking about thus ness here and now at other place.18) We should know that, for example, when a best friend meets a best friend, his being my best friend is my being his best friend.19) “What is right, here and now?” is instant appearance at the same time.20)

1) Where is the person who sees the master polishing a tile on the stone and does not see it as such? No matter who sees it, even a baby, even if they don't know the name or material, they see it as it is. They look at it as it is, but they have no business looking at it, and the question of what they are doing becomes central.

2)Who decides that it is as it is, when I do this (showing a fan)? No one decides, but when I'm doing this, you see the way you all inevitably touch(become) the state like this, only as the way I am just doing this.

3)When you see the master doing this, you should be able to see exactly what he's doing, but you think what he is doing. He says that there will come out such a question. It has been asked what it means Polishing a tile.
4)He says that the answer to that question must be what one is doing. You ask him what he is doing, but the answer must be what he is doing. The way of great working, to accomplishing things one after another is expressed like that. This is what polishing a tile is all about, and what Zazen is all about, he shows the real form.appear
5)No matter where you go, no matter where you come from, no matter how old, young, male, female, rich, poor, or low you are, if something is shown your eyes like this, it will exactly turn out just like this. This is what is called the Buddha Dharma. It is an unquestionable fact. That is why it is accepted all over the world. All manifests by polishing a tile, the way of polishing a tile is the eternity for all of you.
6)One of the first things is that what you do is not clear to you. The things you say to yourself cause you to doubt yourself. No matter what time or what you touch, you are just doing that thing at that time. When you do this, this thing is just doing this thing. You 've never tried to do anything else at the same time. It's nothing. If you think about it, it says the obvious. That's what we need, to be clear about it.We don't decide what we are now. It must be decided, but it is not decided by human beings. If moved, if the hand itself moved, it was fixed as it did.
7)The Buddha brought a flower called a comparage and showed it to a crowd of people. He would show the comparage like this, and everyone would see the flower as it was offered. Many people, most people, wondered what he was doing. There was one person who smiled. This is someone who knows what he's doing. It means the truth is transmitted that when someone is polishing a tile on the stone, it is transmitted as he is polishing a tile on the stone. There is no other way. But people think that this has nothing to do with Buddhism. You're looking at it, but you don't know what it is. There are many people who touch something but do not know what it is. If we don't know that deep down, we don't know that everything is the way it is now. We don't know that water is water, and we don't know mountains we are stepping on now. You don't know that the thing appears as the thing.
8)He says that people who study Buddhism thinking that what they see now is not important and that there are other more wonderful things out there are not people who study Buddhism. To truly learn Buddhism means that anyone can come into contact with these facts that are unfolding in front of them right now and say, "I see, this is really true," and that is how to learn Buddhism. In the present state, there is the great way, as the Dharma, what is the Dharma, the way to make the universe yours. There is the great path where people, in general, don’t expect such a thing can be settled.
9)When you polish a tile on a stone, the mirror shows the state of your polishing. One understands that the mirror reflects the real thing as it is in the mirror, but the fact is that the object outside the mirror is not being reflected in the mirror, but what he is doing is suddenly active in the mirror. That is the principle of polishing a tile to make a mirror.
10) The tiles are also the state of tiles, and the mirror has the appearance of the mirror, it is the way of being now. This is the way it is now, the way the tiles are being polished against the stone, the principle of polishing. No matter what time it is, the way it was before is nowhere to be found. Only the present is unfolding.
11) When you can really aware the reality, there is no slipping out of place anywhere. The fact that it doesn't slip out of place means that there is no difference between the other side and this side. The fact is that there are absolutely no two reality, there is always one.
12)If you don't understand or realize what it is, you can't touch what the Buddhas and the Patriarchs were aware of themselves. If we don't have a clear understanding of this, there is no necessity of preaching what the Buddhas and the Zen adepts left. We can't see how buddhas are alive and well. We cannot hear and receive.
13) There are many people who understand that Dajaku is saying that no matter how much you polish a tile, it will never become a mirror. This is not what Daijaku is saying. All you know is that the mirror is treated as if there is something to be reflected on the other side and there is something to be reflected on this side. The mirror that the Buddha's ancestors dealt with is the one which you see, hear, and taste things when you are living your life itself. It's not a reflection, but that itself is the content of the mirror.
14)We don't need help from others. It's not that you see things when you face them, but you don't know. Without knowing, the thing is there. You don't do anything, you don't look at it, you don't understand it, and suddenly it's just the way it is. This is the way it is when you are living. Even if it is making a mirror, there is no room for one's opinion of it. Even if polishing a tile becomes a mirror , it is not the same as remaking it according to one's thoughts.
15)This is an inquiry into the Daijaku’s saying “How can polishing a tile make a mirror?”. It is clear from the questioning that he is not answering the question in the usual way, "How can you make a mirror if you polish it with a stone?
16) It is the state going on between the two of them. It's not to do something from now and become something else. It's not about polishing a tile to something about it. The exchange of what is shown at that time is immediately exchanged between the master and disciple. Here is important point that should not be overlooked. They are really tuned in to each other.  
17) It is not as if you become a Buddha only after you have sat and done zazen. You may understand that it is only when you hear that you become able to hear, but you become the state before you know it. There is the thing that zazen is not waiting to become buddhas. It is determined that doing Zazen is immediately the state of becoming buddhas. Everyone is fixed a such, which is the truth of the Dharma.
18) It sounds like a question, but it's not. It's not a question, it's an acknowledgement of what the master is doing. It seems to be asking about the present, but it is a question that strikes at the bottom of the Dharma. It is not talking about the problems of the human world. It is talking about the state of the Dharma itself.
19) They are both in the process of knowing the truth about each other. It's not like they're two people who are going to practice and get truly enlightened, to be clear or not. It is a discussion of comrades who have this intimate clarity of the truth of the Buddha's ancestors with each other. If two best friends run into each other, they are each other's best friend. Truly the way we are solves a great deal.
20) They appear at the same time. When one meets someone, they always appear at the same time. It cannot be only the other side. It cannot be over here. That is what an encounter is. If you examine the content, you will find that there is nothing to do. We're already doing such a great job that we're all done before we can handle it.

 

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