{"id":17188,"date":"2019-02-22T00:46:32","date_gmt":"2019-02-22T00:46:32","guid":{"rendered":"https:\/\/antaiji.org\/?p=17188"},"modified":"2019-02-22T07:23:54","modified_gmt":"2019-02-22T07:23:54","slug":"20190222","status":"publish","type":"post","link":"https:\/\/antaiji.org\/ja\/20190222\/","title":{"rendered":"\u6075\u5149\u306e\u8f2a\u8b1b\u300e\u3082\u3046\u5c11\u3057\u723d\u3084\u304b\u306b\u751f\u304d\u305f\u3044\u3068\u9858\u3046\u3042\u306a\u305f\u3078\u300f\u300e\u3053\u306e\u8eab\u3053\u306e\u307e\u307e\u3067\u4ecf\u3068\u8a00\u3046\u3042\u306a\u305f\u3078\u300f\u30012019\u5e742\u670822\u65e5"},"content":{"rendered":"<p><iframe loading=\"lazy\" width=\"560\" height=\"315\" src=\"https:\/\/www.youtube.com\/embed\/i7Ttb6PgmBg\" frameborder=\"0\" allowfullscreen><\/iframe><\/p>\n<p><b>22. To you who wish you could lead a happier life<\/b><\/p>\n<p>\u201cRest awhile and everything will be fine.\u201d<br \/>\nWe simply need to take a short break. Being buddha means taking a short break from being a human. Being buddha doesn\u2019t mean working your way up as a human.<br \/>\n**<br \/>\nWhat makes Ry\u014dkan so refreshing is that he doesn\u2019t fondle things.<br \/>\n**<br \/>\nIn everything, people follow their feelings of joy, anger, sadness and comfort. But that\u2019s something different from everyday mind. Everyday mind means cease-fire. Without preferences, without animosity, without winner and loser, without good and evil, without joy and pain \u2013 that\u2019s everyday mind.<br \/>\n**<br \/>\n\u201cWhat sort of person stands on the ground where there\u2019s neither coming nor going?\u201d<br \/>\nKy\u016bh\u014d answered, \u201cThe stone sheep versus the stone tiger: sooner or later they\u2019ll get tired of staring each other in the eyes.\u201d The stone sheep won\u2019t flinch. The stone tiger won\u2019t jump out of hunger. That\u2019s the point \u2013 encountering things beyond thinking.<br \/>\n**<br \/>\nWhat do we have when we truly have a grip on things as they are? Beyond-thinking. Beyond-thinking doesn\u2019t allow itself to be thought. No matter if you think so or not: things are simply as they are.<br \/>\n**<br \/>\n\u201cAll things are empty\u201d means there\u2019s nothing we can run into, because nothing is really happening. We only think something\u2019s happening because we are intoxicated by something.<br \/>\n**<br \/>\nNothing is ever happening, no matter what seems to be going on \u2013 that\u2019s the natural condition. Illusion means losing this natural condition.<br \/>\nNormally we don\u2019t recognize this natural condition. Normally we cover it with something else, so it\u2019s not natural anymore.<br \/>\n**<br \/>\nThe buddha-dharma means the normal condition. Yet in the world everything is unnatural. Domineering, succumbing and discussing everything to death are unnatural.<br \/>\n**<br \/>\nWhat\u2019s important is not to win and not to lose: in triumph not to lose the way, and in defeat not to lose the way. Yet people these days lose their heads when they win \u2013 and lose the way. And when they lose, they lose it anyway. If they have money, they lose the way, and without money they lose it as well.<br \/>\n**<br \/>\n\u201cIf you do it like this, you\u2019ll get this result.\u201d That\u2019s how it works in the world, but not in the buddha-dharma.<br \/>\n\u201cTaking care of people isn\u2019t only for the other. I myself have children at home. If I take care of them now, they can take care of me later.\u201d That\u2019s the logic of the world.<br \/>\n\u201cSimply doing what\u2019s good for nothing\u201d isn\u2019t so easy. Practicing that means dropping off body and mind, body and mind dropped off.<br \/>\n**<br \/>\n\u201cClimbing the volcano, throwing yourself into the fire.\u201d That means decisively throwing away the deceptions of your own consciousness.<br \/>\n**<br \/>\nCrude things like getting in fights and picking up girls are obviously among the passions. However, the real problem isn\u2019t these, but much finer passions. We have to concentrate on the details.<br \/>\n**<br \/>\n\u201cThe mind is one with things as they are.\u201d Don\u2019t get stuck on anything, be open. Where no single thing has ever existed, no single thing should ever exist.<br \/>\n**<br \/>\nWe can have as much of \u2018that which has never existed\u2019 as we like.<br \/>\nEverything is contained in the place where no single thing exists.<br \/>\n**<br \/>\nYes, many teachings exist. But that doesn\u2019t only mean what you think it means. Everything really exists.<br \/>\n**<br \/>\n\u201cEmptiness\u201d means \u201ceach and every thing\u201d.<br \/>\n**<br \/>\nEvery potato, no matter how small, has something to do with you. Every teacup concerns you.<br \/>\n**<br \/>\nTrue emptiness is the emptiness that cannot even be called \u201cemptiness\u201d.<br \/>\n**<br \/>\nWhen you talk about heaven, you squeeze heaven into a frame.<br \/>\nTrue god is the god who has forgotten god, who has even stopped being god.<br \/>\n**<br \/>\nGod has no name. He is at work in our life in the present moment.<br \/>\n**<br \/>\nOffering that which fills the whole universe to every thing in every instant \u2013 that\u2019s samadhi.<br \/>\n**<br \/>\nIn Buddhist teaching, there isn\u2019t any \u201cone\u201d that\u2019s only \u201cone\u201d, any existence that\u2019s only \u201cexistence\u201d, or any nothingness that\u2019s only \u201cnothingness\u201d.<br \/>\nIn Buddhist teaching one is everything and everything is one. Being is nothingness and nothingness is being.<br \/>\n**<br \/>\nSomeone asked a mathematician once if the number one really existed. The answer was that as a matter of fact, mathematics only operates on the assumption that the number one exists.<br \/>\nIn Buddhism we don\u2019t even assume the existence of \u201cone\u201d. It\u2019s said, \u201cTwo exists because of one, but don\u2019t hold onto this one either.\u201d One is everything, everything is one.<br \/>\n**<br \/>\n\u201cAs it is\u201d means that there isn\u2019t the least confusion to be found anywhere in the entire universe.<br \/>\n**<br \/>\nEach place fills heaven and earth, every instant is eternal.<br \/>\n**<br \/>\nTo practice the way of Buddha means to completely live out this present moment \u2013 which is our whole life \u2013 here and now.<br \/>\n**<br \/>\nPractice isn\u2019t something that you can pile up. Don\u2019t make it into a tool for anything either. Every aspect of daily life has got to be the practice of buddha.<br \/>\nIt isn\u2019t good to wolf down your meal in order to practice zazen afterwards. We don\u2019t eat in order to work either. Just eat naturally. During your meal, just eat. Eating is practice.<br \/>\n**<br \/>\nDon\u2019t say strange things like, \u201cthe salvation of suffering beings\u201d, or \u201creligious practice\u201d. Everything is all right as long as everything you do with your hands and feet is done with a solid comportment.<br \/>\n**<br \/>\nMenzan says that \u201cpeace and happiness\u201d means joy, pleasure and ease. Peace and happiness means following through to the end.<br \/>\nDoing things directly is peace and happiness. This is what is meant by ease.<br \/>\n**<br \/>\nAs long as you\u2019re holding your checkbook in your hand, you\u2019re not in Buddha\u2019s teaching. You\u2019ve got to go home with empty hands. When your hands aren\u2019t empty, you\u2019re holding on to your habits. The essence of Buddhist teaching is setting off on the way without any sort of checkbook.<br \/>\n**<br \/>\nRecognizing impermanence means not snatching up anything for yourself.<br \/>\n**<br \/>\nYou speak loudly of \u201creality\u201d, but reality is nothing fixed. Everything is impermanent.<br \/>\n**<br \/>\n<i>\u201cPast mind cannot be grasped, present mind cannot be grasped, future mind cannot be grasped.\u201d<\/i> [Diamond Sutra]<br \/>\nThat means, \u201cWhere is the past? Where is the present? Where is the future?\u201d<br \/>\n**<br \/>\n<i>\u201cPast mind cannot be grasped\u201d<\/i>  means that the past is already past and doesn\u2019t exist anymore.<br \/>\n<i>\u201cPresent mind cannot be grasped\u201d<\/i>  means that the present never stands still.<br \/>\n<i>\u201cFuture mind cannot be grasped\u201d<\/i>  means that the future hasn\u2019t arrived yet.<br \/>\nIn short, it all means impermanence.<br \/>\n**<br \/>\nWhat is the basis of formlessness?<br \/>\nThere\u2019s nothing which isn\u2019t based on formlessness. But when we try to hold formlessness still, it becomes form. Formlessness means not running after and not running away.<br \/>\n**<br \/>\nEverybody is faltering around in foolishness: People weep, laugh, are upset or happy, congratulate themselves or pout. When we stop faltering, none of this remains.<br \/>\nTo do this, we\u2019ve got to massage our heads. We\u2019ve got to be relaxed to be able to see things without faltering.<br \/>\n**<br \/>\nIf your head has skin as thick as a grapefruit\u2019s, nothing can penetrate. If your head is as simple as a soldier\u2019s, you lack flexibility. Your head has got to encompass everything, the entire universe. That\u2019s the supreme way.<br \/>\n**<br \/>\nEven if we say that just practicing zazen is enough, we still have to eat when we\u2019re hungry. And when our money runs out, we\u2019ve got to go begging. But if we\u2019re not careful, we\u2019ll make a routine out of that.<br \/>\nHowever good what we do is, as soon as it becomes routine, it isn\u2019t any good any more. We mustn\u2019t hold on to anything. It\u2019s a matter of freedom and independence.<br \/>\n**<br \/>\nDon\u2019t squeeze the way of Buddha into any frame.<br \/>\n**<br \/>\nA person who doesn\u2019t recognize differences is an idiot. A person who is constantly bothered by differences is an ordinary person.<br \/>\n**<br \/>\nA talent of mine is that I can always go back to being Saikichi, the errand boy I was when I was little. When I am about to leave on a trip and one more person comes with a pile of paper for me to fill with calligraphy, I can sometimes get a bit angry. But then I throw myself into it like in the days of Saikichi, the errand boy. In those days when I came home from a long day without any money and without any orders, I shook in fear of my hysterical stepmother waiting at home.<br \/>\nAs Saikichi I was glad for every order, even when I had nothing in my belly.<\/p>\n<p><b>32. To you who say that your body, just as it is, is already Buddha<\/b><\/p>\n<p>Ishigawa Goemon said, \u201cEven once I have disappeared and all sand has washed into the sea, the seeds of thievery in the world will never be exhausted.\u201d [Footnote: This was said just before he was excecuted in a vat of boiling water, see chp 6]  This is how he sings the praises of that \u201cthief-nature\u201d that penetrates heaven and earth. And yet, as long as we don\u2019t act like Goemon we won\u2019t become thieves.<br \/>\nIt\u2019s also said that all things have buddha-nature, and that it completely penetrates heaven and earth. But as long as we don\u2019t act like a buddha, we don\u2019t become buddhas.<br \/>\n**<br \/>\nWhen you, inseparable from Buddha, put Buddha\u2019s activity into practice \u2013 only then are you a buddha. And when you act like a fool, then you\u2019re a fool.<br \/>\n**<br \/>\nIt\u2019s only in your approach to life that Buddha appears.<br \/>\n**<br \/>\nSome say, \u201cThis mind is Buddha \u2013 that means that when I think that I\u2019m Buddha, then I\u2019m Buddha.\u201d<br \/>\nHave you ever heard such nonsense? Theories like this are called the \u201cnaturalistic heresy\u201d.<br \/>\nYou can say that a match contains fire, but if I don\u2019t know that I have to strike the match, and if I don\u2019t actually do so, I won\u2019t have any fire. You can\u2019t say that the match itself is fire.<br \/>\n<i>\u201cIf it is not put into practice, it doesn\u2019t appear. If it is not certified, you cannot receive it.\u201d<\/i> [Sh\u014db\u014dgenz\u014d Bend\u014dwa].<br \/>\nPractice is realisation.<br \/>\n**<br \/>\nEven if I had a gas stove here, as long as I didn\u2019t light it with a match it wouldn\u2019t warm up. Even if we say that everyone already has buddha-nature, this \u201chas\u201d by itself doesn\u2019t help us at all. We have to light the fire of buddha-nature.<br \/>\nIt is also said, <i>\u201cThe nature of wind is eternal and omnipresent, there is no place where it doesn\u2019t penetrate.\u201d<\/i> [D\u014dgen Zenji, Sh\u014db\u014dgenz\u014d Genj\u014dk\u014dan] Even if the nature of wind penetrates heaven and earth, as long as we don\u2019t use a fan, the air won\u2019t move at all.<br \/>\n<i>\u201cAt all times, cause and effect lie silent and clear before us.\u201d<\/i> [H\u014dky\u014dzanmai]<br \/>\nA long time ago a believer approached the monk Gakushin and asked him, \u201cAt the moment I don\u2019t feel like calling Buddha\u2019s name. Wouldn\u2019t it be better if I waited until I felt the urge to do so?\u201d<br \/>\nGakushin\u2019s answer was, \u201cWhen a good-for-nothing like you holds off calling Buddha\u2019s name until he feels like it, he could wait his whole life. Whether you feel like it or not, just call out Buddha\u2019s name!\u201d<br \/>\nAnd he added a poem to this:<br \/>\n<i>Only when you pull on the cord in the deep autumn fog with all of your heart<br \/>\ndoes the bell sound in the rice paddy on the mountain.<\/i><br \/>\nThe Buddha Way means practice.<br \/>\n**<br \/>\nOnly because we practice zazen is there no difference between mind, buddhas and all beings.<br \/>\n**<br \/>\nBuddha statues and paintings aren\u2019t buddhas. When we present buddha statues and paintings as buddhas, we promote idolatry.<br \/>\nIn Buddhism, the formless posture of each individual thing is buddha. My formless posture, my zazen and my kesa are buddha. Just eating meals, just working, just cooking, all that is buddha.<br \/>\n**<br \/>\nThe expression, \u201cconstant effort without profit\u201d means throwing your entire body and mind into the Buddha\u2019s teaching.<br \/>\nNot yearning for anything, not running away from anything: that\u2019s constant effort without profit.<br \/>\n**<br \/>\nA person who puts a buddha\u2019s actions into practice is called a buddha.<br \/>\n**<br \/>\n\u201cMovement is Zen, sitting is Zen. In speaking, silence, work and rest, the body finds peace.\u201d [Sh\u014dd\u014dka]<br \/>\nBecause a buddha says it, it\u2019s the truth. But when an ordinary person says it about himself, it leads to disastrous misunderstandings.<br \/>\n**<br \/>\n\u201dIllusion is awakening, ordinary people are buddhas.\u201d<br \/>\nYou might think this means \u201cwith my body as it is\u201d, but it isn\u2019t like that. An ordinary person, with his body as it is, in the end is nothing more than an ordinary person.<br \/>\nCorrect would be: the body in which an ordinary person forgets the ordinary person, is \u2013 as it is \u2013 buddha.<br \/>\n**<br \/>\nWhen the three worlds are taught as the form of the truth, there is no fault in the three worlds. When the three worlds are taught as a house on fire, then there is nothing but fault in the three worlds. (Footnote)<br \/>\n**<br \/>\nOnly when you look at the world from the point of view of the Buddha Way will it appear as the Buddha Way.<br \/>\n**<br \/>\nPracticing the Buddha Way doesn\u2019t mean stirring up your karmic feelings. It means being accepted by the buddhas as an equal.<br \/>\n**<br \/>\nWe\u2019ve got to understand what time and space is for a buddha. It isn\u2019t how an ordinary person sees and hears things. It doesn\u2019t fit into an ordinary person\u2019s scheme of things.<br \/>\n**<br \/>\nIf you don\u2019t ever take a fresh look at the human side of things from this completely different point of view, you can\u2019t possibly understand.<br \/>\n**<br \/>\nEven if you could actually see Shakyamuni Buddha, it would be meaningless if you only saw him with the eyes of an ordinary person.<br \/>\n\u201cOnly a buddha together with a buddha\u201d [Lotus Sutra, see p?]. You\u2019ve got to see Buddha with the eyes of a buddha.<br \/>\n**<br \/>\nAny buddha that humans have thought up isn\u2019t a buddha.<br \/>\n**<br \/>\nWhen we say Buddha is unlimited it means that he\u2019s beyond any fixed form. It isn\u2019t a measurement of his size.<br \/>\n**<br \/>\nBuddha is sharp-witted, cheerful and free of attachment. Nevertheless, lots of people these days think that Buddha is dreary and unlucky.<br \/>\n**<br \/>\nSamadhi means the pure clarity of your own nature. It is that which transparently binds ordinary people with Buddha.<br \/>\n**<br \/>\nIn \u201cbeyond-thinking\u201d there are neither ordinary people nor buddhas.<br \/>\nBeyond-thinking is true practice and true activity. Zazen is beyond-thinking put into practice.<br \/>\n**<br \/>\nAny remaining doubts we might have are secretly swallowed by beyond-thinking, by the buddha-dharma. Yet for ordinary people the buddha-dharma is still unsatisfying. It doesn\u2019t satisfy ordinary people\u2019s needs.<br \/>\n**<br \/>\nBecause it is an ordinary person who&#8217;s practicing the Buddha Way and doing zazen, naturally it isn&#8217;t pure.<br \/>\nNonetheless, it\u2019s like \u201cthe heron who does not change the taste of the water it drinks, and like the bees who do not harm the smell of the flowers they visit\u201d [Eiheik\u014droku]. In the same way the merits of zazen are perfected without an ordinary person being able to harm zazen in the least.<br \/>\n**<br \/>\nSome think following the buddha-dharma is to start out as ordinary people, and then follow some moral plan to improve themselves. How foolish!<br \/>\nThe first principle of the buddha-dharma says that we are all buddhas. But if someone has never aroused the mind of awakening, how could we say that his \u201cmind is, as it is, Buddha\u201d? [Flower Ornament Sutra] <\/p>\n<p><\/p>","protected":false},"excerpt":{"rendered":"<p>22. To you who wish you could lead a happier life \u201cRest awhile and everything will be fine.\u201d We simply need to take a short break. Being buddha means taking a short break from being a human. Being buddha doesn\u2019t mean working your way up as a human. ** What makes Ry\u014dkan so refreshing i [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0,"footnotes":""},"categories":[29,78],"tags":[],"class_list":["post-17188","post","type-post","status-publish","format-standard","hentry","category-blog","category-video"],"_links":{"self":[{"href":"https:\/\/antaiji.org\/ja\/wp-json\/wp\/v2\/posts\/17188","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/antaiji.org\/ja\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/antaiji.org\/ja\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/antaiji.org\/ja\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/antaiji.org\/ja\/wp-json\/wp\/v2\/comments?post=17188"}],"version-history":[{"count":12,"href":"https:\/\/antaiji.org\/ja\/wp-json\/wp\/v2\/posts\/17188\/revisions"}],"predecessor-version":[{"id":17205,"href":"https:\/\/antaiji.org\/ja\/wp-json\/wp\/v2\/posts\/17188\/revisions\/17205"}],"wp:attachment":[{"href":"https:\/\/antaiji.org\/ja\/wp-json\/wp\/v2\/media?parent=17188"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/antaiji.org\/ja\/wp-json\/wp\/v2\/categories?post=17188"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/antaiji.org\/ja\/wp-json\/wp\/v2\/tags?post=17188"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}