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修證義 (修証義) Shushō-gi
compiled in 1890
by Takiya Takushū (滝谷卓洲) of Eihei-ji and Azegami Baisen (畔上楳仙) of Sōji-ji
as an abstract of Dōgen's Shōbōgenzō
The Shushogi is mainly comprised of extracts taken directly from the Shobogenzo. During the Meiji Period, there was a trend for each of the Buddhist sects to promote the tenets of their faith by adapting to the times. In the Soto Zen School, a committee was formed in which many priests and believers participated.
One of them, a layman named 大内青巒 Ouchi Seiran (1845-1918), served as the central person in putting together a work this committee published called Tojo Zaike Shushogi. The Soto Zen School thought this was excellent material for teaching laypeople and asked Takiya Takushu Zenji of Eiheiji and Azegami Baisen Zenji of Sojiji to check the contents of this work. On December 1, 1890, this work was distributed with the name Soto Kyokai Shushogi. This is the work that we now know as the Shushogi.
The tenets of Soto Zen School form a teaching that advocates the truly transmitted Buddha-dharma which has been correctly transmitted mind-to-mind from Shakyamuni Buddha throughout the successive generations of priests, only/just single-minded sitting (shikantaza), and “Mind itself is Buddha.”
The Shushogi teaches us how it is possible for us to practice this teaching mindfully in our everyday life and how to elevate our life of faith.
PDF: Shushōgi in Rōmaji (The Meaning of Practice and Verification)
PDF: Orthodox, Heterodox, Heretical: Defining Doctrinal Boundaries in Meiji-period Sōtō Zen by John S. LoBreglio
BJOAF Bd. 33, 2009
PDF: Shushogi, What is Truly Meant by Training and Enlightenment
Reprinted from Zen is Eternal Life by
Rev. Master Hōun Jiyu-Kennett (1924-1996), pp. 94-103.
Five English versions:
1. Soto Zen Text Project
2. Masunaga Reihō
3. Rev. Master Jiyu-Kennett
4. Teishoin Temple
5. The New Heretics
The Meaning of Practice and Verification
(Shushôgi)
Translated by Soto Zen Text Project
PDF
http://www.stanford.edu/group/scbs/sztp3/translations/gongyo_seiten/translations/part_3/shushogi.html
Instrumentation: [X] large bowl-bell. [Y] small bowl-bell. [Z] nakkei: damping hand-bell with striker
[I. General Introduction]
[1.] The most important issue of all for Buddhists is the thorough clarification of the meaning of birth and death. If the buddha is within birth and death, there is no birth and death. Simply understand that birth and death are in themselves nirvana; there is no birth and death to be hated nor nirvana to be desired. Then, for the first time, we will be freed from birth and death. To master this problem is of supreme importance.
[2.] [X] It is difficult to be born as a human being; it is rare to encounter the buddha-dharma. Now, thanks to our good deeds in the past, not only have we been born as humans, we have also encountered the buddha-dharma. Within the realm of birth and death, this good birth is the best; let us not waste our precious human lives, irresponsibly abandoning them to the winds of impermanence.
[3.] Impermanence is unreliable; we know not on what roadside grasses the dew of our transient life will fall. Our bodies are not our own; our lives shift with the passing days and cannot be stopped for even an instant. Once rosy-cheeked youth has gone, we cannot find even its traces. Careful reflection shows that most things, once gone by, will never be encountered again. In the face of impermance, there is no help from kings, statesmen, relatives, servants, spouses, children, or wealth. We must enter the realm of death alone, accompanied only by our good and bad karma.
[4.] Avoid associating with deluded people in this world who are ignorant of the truth of causality and karmic retribution, who are heedless of past, present and future, and cannot distinguish good from evil. The principle of causality is obvious and impersonal; for inevitably those who do evil fall, and those who do good rise. If there were no causality, the buddhas would not have appeared in this world, nor would Bodhidharma have come from the west.
[5.] The karmic consequences of good and evil occur at three different times. The first is retribution experienced in our present life; the second is retribution experienced in the life following this one; and the third is retribution experienced in subsequent lives. In practicing the way of the buddhas and ancestors, from the start we should study and clarify the principle of karmic retribution in these three times. [X] Otherwise, we will often make mistakes and fall into false views. Not only will we fall into false views, we will fall into evil births and undergo long periods of suffering.
[6.] [X] Understand that in this birth we have only one life, not two or three. How regrettable it is if, falling into false views, we are subject to the consequences of evil deeds. Because we think that it is not evil even as we do evil, [X] and falsely imagine that there will be no consequences of evil, there is no way for us to avoid those consequences.
[II. Repenting and Eliminating Bad Karma]
[7.] [X] The buddhas and ancestors, because of their limitless sympathy, have opened the vast gates of compassion in order to lead all beings to awakening. Among humans and devas, who would not enter? Although karmic retribution for evil acts must come in one of the three times, repentance lessens the effects, or eliminates the bad karma and brings about purification.
[8.] [X] Therefore, we should repent before buddha in all sincerity. The power of the merit that results from repenting in this way before the buddha saves and purifies us. This merit encourages the growth of unobstructed faith and effort. When faith appears it transforms both self and other, and its benefits extend to beings both sentient and insentient.
[9.] The gist of repentance is expressed as follows: "Although we have accumulated much bad karma in the past, producing causes and conditions that obstruct our practice of the way, may the buddhas and ancestors who have attained the way of the buddha take pity on us, liberate us from our karmic entanglements, and remove obstructions to our study of the way. May their merit fill up [X] and hold sway over the inexhaustible dharma realm, so that they share with us their compassion." Buddhas and ancestors were once like us; in the future we shall be like them.
[10.] [X] "All my past and harmful karma, born from beginningless greed, hate, and delusion, through body, speech, and mind, I now fully avow." If we repent in this way, we will certainly receive the mysterious guidance of the buddhas and ancestors. [Y] Keeping this in mind and acting in the appropriate manner, [Y] we should openly confess before the buddha. The power of this confession will cut the roots of our bad karma.
[III. Receiving Precepts and Joining the Ranks]
[11.] [X] Next, we should pay profound respects to the three treasures of buddha, dharma, and sangha. We should vow to make offerings and pay respects to the three treasures even in future lives and bodies. This reverent veneration of buddha, dharma, and sangha is what the buddhas and ancestors in both India and China correctly transmitted.
[12.] [X] Beings of meager fortune and scant virtue are unable even to hear the name of the three treasures; how much less can they take refuge in them. Do not, being compelled by fear, vainly take refuge in mountain spirits or ghosts, or in the shrines of non-Buddhists. Those kinds of refuges do not liberate from sufferings. Quickly taking refuge in the three treasures of buddha, dharma, and sangha will not only bring release from suffering, it will lead to the realization of enlightenment.
[13.] In taking refuge in the three treasures, we should have pure faith. Whether during the Tathagata's lifetime or after, we place our palms together in gassho, bow our heads, and recite: "We take refuge in buddha, we take refuge in dharma, we take refuge in sangha." We take refuge in the buddha because he is the great teacher. We take refuge in the dharma because it is good medicine. We take refuge in the sangha because it is an excellent friend. It is only by taking refuge in the three treasures that we become disciples of the Buddha. Whatever precepts we receive, they are always taken after the three refuges. Therefore it is in dependence on the three refuges that we gain the precepts.
[14.] The merit of taking refuge in the buddha, dharma, and sangha is always fulfilled when there is a spiritual communication of supplication and response. When there is a spiritual communication of supplication and response, devas, humans, hell dwellers, hungry ghosts, and animals all take refuge. Those who have taken refuge, in life after life, time after time, existence after existence, place after place, will steadily advance, surely accumulate merit, and attain unsurpassed, complete, perfect enlightenment. We should realize that the merit of the threefold refuge is the most honored, the highest, the most profound, and inconceivable. The World-Honored One himself has already borne witness to this, and living beings should believe in it.
[15.] Next we should receive the three sets of pure precepts: the precepts of restraining behavior, the precepts of doing good, and the precepts of benefiting living beings. We should then accept the ten grave prohibitions. First, do not kill; second, do not steal; third, do not engage in improper sexual conduct; fourth, do not lie; fifth, do not deal in intoxicants; sixth, do not criticize others; seventh, do not praise self and slander others; eighth, do not be stingy with the dharma or property; ninth, do not give way to anger; and tenth, do not disparage the three treasures. The buddhas all receive and upheld these three refuges, three sets of pure precepts, and ten grave prohibitions.
[16.] Those who receive the precepts verify the unsurpassed, complete, perfect enlightenment verified by all the buddhas of the three times, the fruit of buddhahood, adamantine and indestructible. Is there any wise person who would not gladly seek this goal? The World-Honored One has clearly shown to all living beings that when they receive the buddha's precepts, they join the ranks of the buddhas, the rank equal to the great awakening; truly they are the children of the buddhas.
[17.] [X] The buddhas always dwell in this, giving no thought to its various aspects; beings long function in this, the aspects never revealed in their various thoughts. [X] At this time, the land, grasses and trees, fences and walls, tiles and pebbles, all things in the dharma realm of the ten directions, perform the work of the buddhas. Therefore, the beings who enjoy the benefits of wind and water thus produced are all mysteriously aided by the wondrous and inconceivable transformative power of the buddha, and manifest a personal awakening. [X] This is the merit of nonintention, the merit of nonartifice. [Y] This is arousing the thought of enlightenment.
[IV. Making the Vow to Benefit Beings]
[18.] [X] To arouse the thought of enlightenment is to vow to save all beings before saving ourselves. Whether lay person or monk, whether a deva or a human, whether suffering or at ease, we should quickly form the intention of first saving others before saving ourselves.
[19.] [X] Though of humble appearance, one who has formed this intention is already the teacher of all living beings. Even a girl of seven is a teacher to the fourfold assembly, a compassionate father to living beings. Do not make an issue of male and female. This is a most wondrous principle of the way of the buddha.
[20.] After arousing the thought of enlightenment, even though we cycle through the six destinies and four modes of birth, the circumstances of this cycling themselves are all the practice of the vow of enlightenment. Therefore, although until now we may have vainly idled away our time, we should quickly make the vow before the present life has passed. Even if we have acquired a full measure of merit, sufficient to become a buddha, we turn it over, dedicating it to living beings that they may become buddhas and attain the way. There are some who practice for countless kalpas, saving living beings first without themselves becoming buddhas; they only save beings and benefit beings.
[21.] There are four kinds of wisdom that benefit living beings: giving, kind speech, beneficial deeds, and cooperation. These are the practices of the vow of the bodhisattva. "Giving" means not to covet. In principle, although nothing is truly one's own, this does not prevent us from giving. Do not disdain even a small offering; its giving will surely bear fruit. Therefore, we should give even a line or a verse of the dharma, sowing good seeds for this life and other lives. We should give even a penny or a single blade of grass of resources, establishing good roots for this world and other worlds. The dharma is a resource, and resources are the dharma. Without coveting reward or thanks from others, we simply share our strength with them. Providing ferries and building bridges are also the perfection of giving. Earning a living and producing goods are fundamentally nothing other than giving.
[22.] "Kind speech" means, when meeting living beings, to think kindly of them and offer them affectionate words. To speak with a feeling of tenderness toward living beings, as if they were one's own infant, is what is meant by kind speech. We should praise the virtuous and pity the virtueless. Kind speech is fundamental to mollifying one's enemies and fostering harmony among one's friends. Hearing kind speech to one's face brightens one's countenance and pleases one's heart. Hearing kind speech indirectly leaves a deep impression. We should realize that kind speech has the power to move the heavens.
[23.] "Beneficial deeds" means to devise good ways of benefiting living beings, whether noble or humble. Those who encountered the trapped tortoise and the injured bird simply performed beneficial deeds for them, without seeking their reward or thanks. The foolish believe that their own interests will suffer if they put the benefits of others first. This is not the case. Beneficial deeds are one, universally benefiting self and others.
[24.] [X] "Cooperation" means not to differentiate; to make no distinction between self and others. It is, for example, like the human Tathagata who was the same as other human beings. There is a way of understanding such that we [X] identify others with ourselves and then identify ourselves with others. At such times self and other are without boundaries. The ocean does not reject any water; this is cooperation. It is because of this that water collects and becomes an ocean.
[25.] In sum, we should calmly reflect on the fact that the practice of the vow of arousing the thought of enlightenment has such principles; we should not be too hasty here. [Y] In working to save others, [Y] we should venerate and respect the merit that allows all living beings to receive guidance.
[V. Practicing Buddhism and Repaying Blessings]
[26.] [X] Arousing the thought of enlightenment is mainly something that human beings in this world should do. Should we not rejoice that we have had the opportunity to be born in this land of the Buddha Shakyamuni and to have encountered him?
[27.] We should calmly consider that if this was a time when the true dharma had not yet spread in the world, we would not be able to encounter it, even if we vowed to sacrifice our very lives for it. We who have at present encountered the true dharma should make such a vow. Do we not know that the Buddha said, "When you meet a teacher who expounds supreme enlightenment, do not consider his family background, do not regard his appearance, do not dislike his faults, and do not think about his conduct. Simply, out of respect for wisdom, bow to him three times daily, honor him, and do not cause him any grief."
[28.] That we are now able to see the Buddha and hear the dharma is due to the blessings that have come to us through the practice of every one of the buddhas and ancestors. If the buddhas and ancestors had not directly transmitted the dharma, how could it have reached us today? We should be grateful for the blessings of even a single phrase; we should be grateful for the blessings of even a single dharma. How much more should we be grateful for the great blessings of the treasury of the eye of the true dharma, the supreme great dharma. The injured bird did not forget its blessings, but showed its thanks with the rings of three ministries. The trapped tortoise did not forget its blessings, but showed its thanks with the seal of Yubu. If even animals repay their blessings, how could humans ignore them?
[29.] Our expression of gratitude should not consist in any other practices; the true path of such expression lies solely in our daily practice of Buddhism. This means that we practice without neglecting our lives day to day and without being absorbed in ourselves.
[30.] Time flies faster than an arrow, and life is more transient than the dew. With what skillful means or devices can we retrieve even a single day that has passed. A hundred years lived to no purpose are days and months to be regretted. It is to be but a pitiful bag of bones. Even if we live in abandon, as slaves to the senses for the days and months of a hundred years, if we take up practice for a single day therein, it is not only the practice of this life of a hundred years, but also salvation in the hundred years of another life. The life of this day is a life that should be esteemed, a bag of bones that should be honored. We should love and respect our bodies and minds, which undertake this practice. Depending on our practice, the practice of the buddhas is manifested, and the [X] great way of the buddhas penetrates everywhere. Therefore, the practice of a single day is the seed of the buddhas, the practice of the buddhas.
[31.] These buddhas are the Buddha Shakyamuni. The Buddha Shakyamuni is "mind itself is buddha." When buddhas of the past, present, and future together fulfill buddhahood, they always become the Buddha Shakyamuni. This is "mind itself is buddha." We should carefully investigate who is meant when we say [Y] "mind itself is buddha." [Y] This is how we repay the blessings of the Buddha.
Shushōgi
Translated by 増永霊鳳 Masunaga Reihō (1902-1981)
In: The Sōtō Approach to Zen, Layman Buddhist Society Press (Zaike bukkyo kyokai), Tokyo, 1958, pp. 171-182.
Chapter I. Introduction
1. To arrive at a thorough understanding of
birth and death -- this is the crucial problem for
all Buddhists. If the Buddha dwells in birth and
death, birth and death disappear. Understand only
that birth-death is nothing to avoid as birth-death,
birth and death disappear. Understand
only that birth-death is itself nirvana; there is
nothing to avoid as birth-death and nothing to
seek as nirvana. You then slough off the chains
that bind you to birth-death. This -- the supreme
problem in Buddhism -- must be thoroughly penetrated.
2. The human form is hard to gain, and Buddhism,
hard to meet. But through the help of
our past merits, the rare gifts of being born human
and of meeting the Buddhist doctrines have
come to us. This has opened up for us the possibility
of the fullest life within the sphere of
birth and death. We should not waste this chance
by leaving our fragible life exposed to the wind
of impermanence.
3. Impermanence offers us no foothold. The
dew of our life -- on
what grass of the roadside
will it fall? Even now this body does not belong
to me. Life, transfigured by time, defies stopping
even for an instant. Once gone, the face of youth
vanishes irrevocably. We cannot bring back the
past. When suddenly confronted with impermanence,
we cannot bring back the past. When suddenly
confronted with impermanence, we cannot
look for salvation to kings, state ministers, relatives,
servants, wife and children, or treasures.
Alone we enter the kingdom of death, taking along
only our karma of good and evil.
4. We should shun the deluded who are ignorant
of the truth of retribution, of the three states
of existence, and of good and evil. Obviously
the law of cause and effect does not answer to
my personal will. Without exception the evil
falls, the good arises. If this were not so, Buddhas
would not have appeared, nor would Boddhidharma
have come from the West.
5. The effects of good and evil fall into three
phases: 1) retribution in this world, 2) retribution
in the next world, and 3) retribution in the
world after next. Clear understanding of this
principle must precede training in the way of
the Buddhas and patriarchs. Otherwise, many
will make mistakes and fall into wrong belief.
Not only this, they will lead evil lives and suffer
prolonged pain.
6. We must remember that in this life none
of us have two or three bodies. How tragic then
to lead an evil life stemming from wrong belief?
We cannot escape retribution for evil done by
erroneously asserting that we can do evil without
recognizing it as such or reaping its reward.
Chapter II. Release Through Repentance
7. Through their boundless love the Buddhas
and patriarchs have flung open the vast gates of
compassion for all beings -- whether man or deva.
Although retribution for evil must come at one
of three phases, repentance lightens the burden
and brings release and purity.
8. So let us repent before the Buddhas with
all our heart. Repentance before the Buddhas
saves us and purifies us; it also helps the growth
in us of pure, unimpeded conviction and earnest
effort. Pure conviction, once aroused, not only
changes us but others, and its benefits extend to
all sentient beings and inanimate things.
9. The following petition embodies the essentials
of repentance: "We ask the Buddhas and
the patriarchs who have gained enlightenment
through Buddhism to take compassion on us, to
free us from obstructive suffering -- the legacy of
our past lives -- and to help us share in the merit-
power that fills the countless worlds. The Buddhas
and patriarchs in the past were like us, and
we will in the future become Buddhas and
patriarchs.
10. "The evil actions of our past lives stemmed
from greed, anger, and stupidity. All these
-- the outcome of our body, mouth, and will --
we repent now." If we repent in this way, we
will open ourselves to the natural help of the
Buddhas and patriarchs. So keeping this in mind
and sitting upright before the Buddha, we should
repeat this petition. Through this we cut off the
roots of our wrong-doings.
Chapter III. Ordination and Initiation
11. Next we should deeply respect the Three
Treasures -- the Buddha, the teaching, and the
Buddhist community. They deserve our respect
and offerings no matter where we wander from
life to life. It was respect for the Buddha, the
teaching, and the Buddhist community that was
truly transmitted from India to China by the
Buddhas and patriarchs.
12, If the unfortunate and virtueless cannot
even hear of the Three Treasures, how can they
take refuge in them. Do not take refuge in the
spirits of the mountains or the ghosts of the dead,
and worship not at heretical shrines. Such refuge-
seeking leads us away from salvation. Let
us instead quickly take refuge in the Buddha, the
teaching, and the Buddhist community, seeking
there not only release from pain but complete
enlightenment.
13. To take refuge in the Three Treasures we
must come with pure heart. No matter when --
whether at the time of the Buddha's appearance
in the world or after his disappearance -- we repeat
with clasped hands and bowed head: "I take
refuge in the Buddha. I take refuge in the teaching.
I take refuge in the Buddhist community."
I take refuge in the Buddha because he is our
great teacher. I take refuge in the teaching
because of its curative effect. I take refuge
in the Buddhist community because here we find
wisdom and warmth. To become followers of
Buddhism, we must uphold the Three Treasures.
We must lay this foundation before receiving the
moral precepts.
14. The merit of the Triple Refuge will always
ripen when a responsive communion takes
place between the trainee and the Buddha. Those
who experience this communion -- whether deva,
dwellers in hell, or animals -- will take this refuge.
The embodied merit increases through the various
stages of existence and ultimately leads to highest
right enlightenment. The Buddha himself
confirmed the merit of the Triple Refuge as supremely
valuable and inconceivably profound. All
living beings should therefore take this refuge.
15. Next we should accept the three collective
pure precepts -- that embracing good behavior,
that embracing good deeds, and that embracing
all beings and saving them. We should then accept
the 10 grave prohibitions:
1) Do not kill.
2) Do not steal.
3) Do not commit adultery.
4) Do not lie.
5) Do not sell liquor.
6) Do not bring up the faults of others.
7) Do not boast and blame others.
8) Do not withhold material and spiritual possessions.
9) Do not become angry.
10) Do not debase the Triple Treasure.
The Buddhas have received and kept the Triple
Refuge, the three collective pure precepts, and
the 10 grave prohibitions.
16. By accepting these precepts you will attain
supreme enlightenment -- the indestructible
Buddhahood realized or to be realized by the Buddhas
of the past, present, and future. Would any
wise man reject this goal? To all living beings
the Buddha has shown that when they accept the
moral precepts, they attain Buddhahood -- a rank
equal to the Great Enlightened -- and that they
are truly the children of the Buddha.
17. All the Buddhas dwell here and embrace
everything in their infinite wisdom. All beings,
when they make this their dwelling place, see no
distinction between subject and object. When
this happens, all things -- whether earth, vegetation,
fence post, brick or pebble -- function as
Buddhas. The resulting wind and fire, fanned by
the profound influence of the Buddhas, drive us
to intimate enlightenment. This is the merit of
non-doing and non-striving -- the awakening of
the wisdom mind.
Chapter IV. Awakening of the Altruistic Vow
18. Awakening the wisdom mind means vowing
to save all beings before we ourselves have
crossed to the other shore. Everyone -- whether
layman, priest, deva, or man -- whether enjoying
pleasure or suffering pain -- should quickly awaken
this vow.
19. Though humble in appearance, anyone
who has awakened this vow is already the teacher
of mankind. Even a girl of seven may be the
teacher of the four classes of Buddhists and the
compassionate mother of all beings. This emphasis
on the equality of the sexes represents one
of the finest teachings of Buddhism.
20. After the desire for Buddhahood has been
aroused, even wandering in the six worlds and
the four forms of life becomes an opportunity
to realize this desire. Though we may have wasted
our time in the past, we still have time to
arouse this vow. Our merits toward Buddhahood
may have fully ripened, but let us concentrate
this merit on enlightening all living beings.
Through all ages some have put Buddhahood for
themselves secondary to working for the benefit
and salvation of all beings.
21. To benefit others we have four types of
wisdom: charity, tenderness, benevolence, and
sympathy. These represent the desires and efforts
of the Bodhisattvas. Charity stands opposed
to convetousness. It is the principle of not
preventing offerings though we ourselves give
nothing. We need not mind how small the gift so
long as the results are true. Offering even a
phrase or a verse of the teaching becomes the
seed of good in this world and the next.
Similarly goodness arises from the gift of one
cent or a single blade of grass. The teaching is
the treasure, and the treasure is the teaching.
Let us not covet reward but share our power
with others. Supplying a ferry and building a
bridge are acts of charity -- nor is industry in
all its form separated from it.
22. Tenderness means viewing all beings with
compassion and addressing them with kind words.
Tenderness is to speak while bearing in mind
the words: "I love all living beings as my children."
Praise the virtuous and pity the virtueless.
Through tenderness we make friends of
our enemies and strengthen intimacy with our
friends. Kind words, when spoken directly to
anyone, brighten his face and warm his heart.
When spoken behind his back, they leave a deep
impression. We should learn that tenderness has
a revolutionary impact on the human mind.
23. Benevolence means devising wise ways to
benefit beings both hight and low. Those who
rescued the helpless tortoise or the sick sparrow
did not look for reward: they acted solely out of
benevolence. The foolish believe that their bene-
fits dwindle because they help others, but this is
not true. Benevolence, the universal law, benefits
oneself as well as others.
24. Sympathy means non-differentiation -- the
identity of self and not-self. For example, the
Tathagata appeared in the human world in human
form. Sympathy refutes the distinction between
self and others. Sometimes the self is infinite;
sometimes, others. Sympathy, like the sea,
repulses no water, and all waters gather to form
the sea.
25. Seekers of enlightenment, meditate on
these teachings. Do not belittle them. Revere
and respect the merits that benefit all living beings
and help them cross to the other shore.
Chapter V. Practice and Gratitude
26. The Buddha mind should be awakened in
all sentient beings on this earth through causal
relations. Their desire to be born in this world
is fulfilled. Why shouldn't they be grateful to
see the Sakyamuni Buddha?
27. If the Right Law had not permeated the
world, we could not have met it even if we wanted
to sacrifice our lives for it. We should quietly
reflect on this fact. How fortunate to have been
born at this moment when we can meet the Right
Law. Remember that the Buddha said: "When
you meet a Zen master who teaches the highest
wisdom, don't consider his caste. Don't pay attention
to his appearance, consider his shortcomings,
or criticize his practices. In deference
to his wisdom, just bow before him and do nothing
to worry him."
28. We can see the Buddha now and listen to
his teachings because of the altruistic Buddhas
and patriarchs did not transmit the Law truly,
how could it have come down to us today?
We should appreciate even a phrase or portion
of the Law. How can we help but be thankful
for the great compassion of the highest law --
the Eye and Treasury of the Right Law?
The sick sparrow did not forget the kindness
received and returned it with the ring of the
three great ministers. Nor did the troubled tortoise
forget: it showed its gratitude with he seal
of Yofu.* So if even beasts return thanks, how
can man do otherwise?
29. To show this gratitude you need no other
teachings. Show it in the only real way -- by
daily practice. Without wasting time we should
spend our daily life in selfless activity.
30. Time flies with more speed than an arrow;
life moves on, more transient than dew. By what
skilful means can you reinstate a day that has
passed. To live one hundred years wastefully is
to regret each day and month. Your body becomes
filled with sorrow. Although you wander
as the servant of the senses during the days and
months of a hundred years -- if you truly live one
day, you not only live a life of a hundred years
but save the hundred years of your future life.
The life of this one day is the vital life. Your
body becomes significant. This life and body
deserve love and respect, for through them we
can practice the Law and express the power of
the Buddha. So true practice of the Law for one
day is the seed of all the Buddha and their activities.
31. All the Buddhas are Buddha Sakyamuni
himself. Buddhas past, present, and future become
the Buddha Sakyamuni on attaining Buddhahood.
This mind itself is the Buddha. By
awakening to a thorough understanding of this
mind, you will truly show your gratitude to the
Buddhas.
*Refers to Ching-K'ang's legend of saving a tormented
tortoise near Yün-pu-t'ing (Yofute).
What is Truly Meant by Training and Enlightenment
Translated by Reverend Master Jiyu-Kennett
In: Selling Water by the River: A Manual of Zen Training by Jiyu Kennett, London, George Allen & Unwin Ltd, 1972, pp. 129-135.
Revised edition:
Zen Is Eternal Life, Shasta Abbey Press, Mount Shasta, CA., 1976, 1987, 1999.
pp. 94-103.
PDF: Shushō-gi, What is Truly Meant by Training and Enlightenment
The most important question for all Buddhists is how to understand birth and death completely for then, should you be able to find the Buddha within birth and death, they both vanish. All you have to do is realise that birth and death, as such, should not be avoided and they will cease to exist for then, if you can understand that birth and death are Nirvana itself, there is not only no necessity to avoid them but also nothing to search for that is called Nirvana. The understanding of the above breaks the chains that bind one to birth and death therefore this problem, which is the greatest in all Buddhism, must be completely understood.
It is very difficult to be born as a human being and equally difficult to find Buddhism however, because of the good karma that we have accumulated, we have received the exceptional gift of a human body and are able to hear the Truths of Buddhism: we therefore have the greatest possibility of a full life within the limits of birth and death. It would be criminal to waste such an opportunity by leaving this weak life of ours exposed to impermanence through lack of faith and commitment.
Impermanence offers no permanent succour. On what weeds by the road-side will the dew of our life fall? At this very minute this body is not my own. Life, which is controlled by time, never ceases even for an instant; youth vanishes for ever once it is gone: it is impossible to bring back the past when one suddenly comes face to face with impermanence and it is impossible to look for assistance from kings, statesmen, relatives, servants, wife or children, let alone wealth and treasure. The kingdom of death must be entered by oneself alone with nothing for company but our own good and bad karma.
Avoid the company of those who are deluded and ignorant with regard to the Truth of karmic consequence, the three states of existence and good and evil. It is obvious that the law of cause and effect is not answerable to my personal will for, without fail, evil is vanquished and good prevails; if it were not so, Buddhism would never have appeared and Bodhidharma would never have come from the west.
There are three periods into which the karmic consequences of good and evil fall; one is the consequence experienced in this present world, the second is consequence experienced in the next world and the third consequence experienced in a world after the next one; one must understand this very clearly before undertaking any training in the way of the Buddhas and Ancestors, otherwise mistakes will be made by many and they will fall into heresy; in addition to this, their lives will become evil and their suffering will be prolonged.
None of us have more than one body during this lifetime, therefore it is indeed tragic to lead a life of evil as a result of heresy for it is impossible to escape from karmic consequence if we do evil on the assumption that, by not recognising an act as evil, no bad karma can accrue to us.
Because of their limitless compassion the Buddhas and Ancestors have flung wide the gates of compassion to both gods and men and, although karmic consequence for evil acts is inevitable at some time during the three periods, contrition makes it easier to bear by bringing freedom and immaculacy: as this is so, let us be utterly contrite before the Buddhas.
Contrition before the Buddhas brings purification and salvation, true conviction and earnest endeavour: once aroused, true conviction changes all beings, in addition to ourselves, with benefits extending to everything including that which is animate and inanimate.
Here is the way in which to make an act of perfect contrition. “May all the Buddhas and Ancestors, who have become enlightened, have compassion upon us, free us from the obstacle of suffering which we have inherited from our past existence and lead us in such a way that we may share the merit that fills the universe for they, in the past, were as we are now, and we will be as they in the future. All the evil committed by me is caused by beginningless greed, hate and delusion: all the evil is committed by my body, in my speech and in my thoughts: I now confess everything wholeheartedly.” By this act of recognition of our past behaviour, and our contrition therefor, we open the way for the Buddhas and Ancestors to help us naturally. Bearing this in mind, we should sit up straight in the presence of the Buddha and repeat the above act of contrition, thereby cutting the roots of our evildoing.
After recognising our evil acts and being contrite therefor, we should make an act of deep respect to the Three Treasures of Buddha, Dharma and Sangha for they deserve our offerings and respect in whatever life we may be wandering. The Buddhas and Ancestors Transmitted respect for the Buddha, Dharma and Sangha from India to China. If they who are unfortunate and lacking in virtue are unable to hear of these Three Treasures, how is it possible for them to take refuge therein? One must not go for refuge to mountain spirits and ghosts, nor must one worship in places of heresy, for such things are contrary to the Truth: one must, instead, take refuge quickly in the Buddha, Dharma and Sangha for therein is to be found utter enlightenment as well as freedom from suffering.
A pure heart is necessary if one would take refuge in the Three Treasures. At any time, whether during the Buddha's lifetime or after His demise, we should repeat the following with bowed heads, making gassho “I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.” We take refuge in the Buddha since He is our True Teacher; we take refuge in the Dharma since it is the medicine for all suffering; we take refuge in the Sangha since its members are wise and compassionate. If we would follow the Buddhist teachings, we must honour the Three Treasures; this foundation is absolutely essential before receiving the Precepts.
The merit of the Three Treasures bears fruit whenever a trainee and the Buddha are one: whoever experiences this communion will invariably take refuge in the Three Treasures, irrespective of whether he is a god, a demon or an animal. As one goes from one stage of existence to another, the above-mentioned merit increases, leading eventually to the most perfect enlightenment: the Buddha Himself gave certification to the great merit of the Three Treasures because of their extreme value and unbelievable profundity — it is essential that all living things shall take refuge therein.
The Three Pure, Collective Precepts must be accepted after the Three Treasures; these are: Cease from evil, Do only good, Do good for others. The following ten Precepts should be accepted next: – 1. Do not kill, 2. Do not steal, 3. Do not covet, 4. Do not say that which is untrue, 5. Do not sell the wine of delusion, 6. Do not speak against others, 7. Do not be proud of yourself and devalue others, 8. Do not be mean in giving either Dharma or wealth, 9. Do not be angry, 10. Do not debase the Three Treasures.
All the Buddhas have received, and carefully preserved, the above Three Treasures, the Three Pure Collective Precepts and the ten Precepts.
If you accept these Precepts wholeheartedly the highest enlightenment will be yours and this is the undestroyable Buddhahood which was understood, is understood and will be understood in the past, present and future. Is it possible that any truly wise person would refuse the opportunity to attain to such heights? The Buddha has clearly pointed out to all living beings that, whenever these Precepts are Truly accepted, Buddhahood is reached, every person who accepts them becoming the True Child of Buddha.
Within these Precepts dwell the Buddhas, enfolding all things within their unparallelled wisdom: there is no distinction between subject and object for any who dwell herein. All things, earth, trees, wooden posts, bricks, stones, become Buddhas once this refuge is taken. From these Precepts come forth such a wind and fire that all are driven into enlightenment when the flames are fanned by the Buddha's influence: this is the merit of non-action and non-seeking; the awakening to True Wisdom.
When one awakens to True Wisdom it means that one is willing to save all living things before one has actually saved oneself: whether a being is a layman, priest, god or man, enjoying pleasure or suffering pain, he should awaken this desire as quickly as possible. However humble a person may appear to be, if this desire has been awakened, he is already the teacher of all mankind: a little girl of seven even may be the teacher of the four classes of Buddhists and the mother of True Compassion to all living things. One of the greatest teachings of Buddhism is its insistence upon the complete equality of the sexes.
However much one may drift in the six worlds and the four existences even they become a means for realising the desire for Buddhahood once it has been awakened: however much time we may have wasted up to now, there is still time to awaken this desire. Although our own merit for Buddhahood may be full ripe, it is our bounden duty to use all this merit for the purpose of enlightening every living thing: at all times, there have been those who put their own Buddhahood second to the necessity of working for the good of all other living things.
The Four Wisdoms, charity, tenderness, benevolence and sympathy, are the means we have of helping others and represent the Bodhisattva's aspirations. Charity is the opposite of covetousness; we make offerings although we ourselves get nothing whatsoever. There is no need to be concerned about how small the gift may be so long as it brings True results for, even if it is only a single phrase or verse of teaching, it may be a seed to bring forth good fruit both now and hereafter.
Similarly, the offering of only one coin or a blade of grass can cause the arising of good, for the teaching itself is the True Treasure and the True Treasure is the very teaching: we must never desire any reward and we must always share everything we have with others. It is an act of charity to build a ferry or a bridge and all forms of industry are charity if they benefit others.
To behold all beings with the eye of compassion, and to speak kindly to them, is the meaning of tenderness. If one would understand tenderness, one must speak to others whilst thinking that one loves all living things as if they were one's own children. By praising those who exhibit virtue, and feeling sorry for those who do not, our enemies become our friends and they who are our friends have their friendship strengthened: this is all through the power of tenderness. Whenever one speaks kindly to another his face brightens and his heart is warmed; if a kind word be spoken in his absence the impression will be a deep one: tenderness can have a revolutionary impact upon the mind of man.
If one creates wise ways of helping beings, whether they be in high places or lowly stations, one exhibits benevolence: no reward was sought by those who rescued the helpless tortoise and the sick sparrow, these acts being utterly benevolent. The stupid believe that they will lose something if they give help to others, but this is completely untrue for benevolence helps everyone, including oneself, being a law of the universe.
If one can identify oneself with that which is not oneself, one can understand the true meaning of sympathy: take, for example, the fact that the Buddha appeared in the human world in the form of a human being; sympathy does not distinguish between oneself and others. There are times when the self is infinite and times when this is true of others: sympathy is as the sea in that it never refuses water from whatsoever source it may come; all waters may gather and form only one sea.
Oh you seekers of enlightenment, meditate deeply upon these teachings and do not make light of them: give respect and reverence to their merit which brings blessing to all living things; help all beings to cross over to the other shore.
The Buddha Nature should be thus simply awakened in all living things within this world for their desire to be born herein has been fulfilled: as this is so, why should they not be grateful to Shakyamuni Buddha? If the Truth had not spread throughout the entire world it would have been impossible for us to have found it, even should we have been willing to give our very lives for it: we should think deeply upon this: how fortunate have we been to be born now when it is possible to see the Truth. Remember the Buddha's words, “When you meet a Zen Master who teaches the Truth do not consider his caste, his appearance, shortcomings or behaviour. Bow before him out of respect for his great wisdom and do nothing whatsoever to worry him.”
Because of consideration for others on the part of the Buddhas and Ancestors, we are enabled to see the Buddha even now and hear His teachings: had the Buddhas and Ancestors not truly Transmitted the Truth it could never have been heard at this particular time: even only so much as a short phrase or section of the teaching should be deeply appreciated. What alternative have we but to be utterly grateful for the great compassion exhibited in this highest of all teachings which is the very eye and treasury of the Truth? The sick sparrow never forgot the kindness shown to it, rewarding it with the ring belonging to the three great ministers, and the unfortunate tortoise remembered too, showing its gratitude with the seal of Yofu: if animals can show gratitude surely man can do the same?
You need no further teachings than the above in order to show gratitude, and you must show it truly, in the only real way, in your daily life; our daily life should be spent constantly in selfless activity with no waste of time whatsoever. Time flies quicker than an arrow and life passes with greater transience than dew. However skillful you may be, how can you ever recall a single day of the past? Should you live for a hundred years just wasting your time, every day and month will be filled with sorrow; should you drift as the slave of your senses for a hundred years and yet live truly for only so much as a single day, you will, in that one day, not only live a hundred years of life but also save a hundred years of your future life. The life of this one day, to-day, is absolutely vital life; your body is deeply significant. Both your life and your body deserve love and respect for it is by their agency that Truth is practiced and the Buddha's power exhibited: the seed of all Buddhist activity, and of all Buddhahood, is the true practice of Preceptual Truth.
All the Buddhas are within the one Buddha Shakyamuni and all the Buddhas of past, present and future become Shakyamuni Buddha when they reach Buddhahood. This Buddha Nature is itself the Buddha and, should you awaken to a complete understanding thereof, your gratitude to the Buddhas will know no bounds.
修証義（しゅしょうぎ） SHUSHOGI
by
曹洞宗 貞昌院 Teishoin Temple, Yokohama, Japan
Teishoin.net by Rev.Tetsuya Kameno
Concerning the English translation. - These translations are not offered as versions, but rather are selections from the by various English-speaking Zen groups.
Chap1. General Introduction
The thorough clarification of the meaning of birth and death - this is the most important problem of all for Buddhists. Since the Buddha [enlightenment] dwells within birth and death [delusion], the latter do not exist.
Simply understand that birth and death are in themselves Nirvana, there being no birth-death to be hated nor Nirvana to be desired. Then, for the first time, you will be freed from birth and death. Realize that this problem is of supreme importance.
It is difficult to be born as a human being, let alone come into contact with Buddhism. By virtue of our good deeds in the past, however, we have been able not only to be born as human beings but to encounter Buddhism as well. Within the realm of birth-death, then, our present life should be considered to be the best and most excellent of all. Do not waste your precious human body meaninglessly, abandoning it to the winds of impermanence.
Impermanence cannot be depended upon. We know neither when nor where our transient life will end. This body is already beyond our control; and life, at the mercy of time, moves on without stopping for even an instant. Once the ruddy face of youth has disappeared, it is impossible to find even its traces. When we think about time carefully, we find that time, once lost, never returns. Faced suddenly with the prospect of death, kings, state ministers, relatives, servants, wife and children, and rare jewels are of no use. We must enter the realm of death alone, accompanied only by our good and bad karma.
You should avoid associating with those deluded people in this present world who are ignorant of the law of causality and karmic retribution. They are unaware of the existence of the three stages of time and unable to distinguish good from evil.
The law of causality, however, is both clear and impersonal: those who do evil inevitably fall [into hell]; those who do good inevitably ascend [into heaven] . If this were not so, the various Buddhas would not have appeared in this wor, nor would Bodhidharma have come to China.
The karmic retribution of good and evil occurs at three different periods in time:
(1) retribution experienced in one's present life,
(2) retribution experienced in the life following this one, and
(3) retribution experienced in subsequent lives.
This is the first thing that should be studied and understood when practicing the way. Otherwise many of you will make mistakes and come to hold wrong views.
Not only that, you will fall into evil worlds, undergoing a long period of suffering.
Understand that in this life you have only one life, not two or three. How regrettable it is if, fruitlessly holding false views, you vainly do wrong; thinking that you are not doing bad when, in fact, you are. You cannot avoid the karmic retribution of your evil acts even though you mistakenly assume that because you do not recognize its existence youare not subject to it.
Chap2. Release Through Repentance
The Buddhas and patriarchs, because of their great mercy, have left open the vast gates of compassion in order that all beings - both human and celestial - may thereby realize enlightenment.
Although karmic retribution for evil actsmust come in one of the three stages of time, repentance lessens the effects, bringing release and purity. Therefore, let us repent before the Buddha in all sincerity.
The merit-power of repentance before the Buddha not only saves and purifies us; it also encourages the growth within us of pure, doubt-free faith and earnest effort. When pure faith appears it changes others just as it changes us, its benefits extending to all things, both animate andinanimate.
The essence of the act of repentance is as follows: "Eventhough the accumulation of our past bad karma is so great that it forms an obstacle to practicing the way, we beseech the various enlightened and compassionate Buddhas and patriarchs to free us from karmic retribution, eliminate all obstacles to the practice of the way, and share with us their compassion, for it is through this compassion that their merit and teachings fill the entire universe.
"In the past the Buddhas and patriarchs were originally just like us; in the future we shall become like them. 'All our past evil deeds were the result of beginningless greed, anger, and ignorance: products of our body, speech, and mind. Of all these do we now repent.'"
If we repent in this way, we shall certainly receive the in visible help of the Buddhas and patriarchs. Keeping this in mind and acting in the proper manner, make your repentance.
The power derived thereby will wipe out your wrongdoings at their roots.
Chap3. Ordination and Enlightenment
Next, you should deeply venerate the three treasures. They deserve our veneration and respect no matter how much our life and body may change. The Buddhas and patriarchs, in both India and China, correctly transmitted this reverent veneration of the Buddha, the'law, and the Buddhist community.
Unfortunate and virtueless people are unable to hear even the name of the three treasures, let alone take refuge in them. Do not act like those who, awe-struck, vainly take refuge in mountain deities and ghosts or worship at non-Buddhist shrines, for it is impossible to gain release from suffering in this way. Instead, quickly take refuge in the Buddha, the law, and the Buddhist community, seekingnot only release from suffering but complete enlightenment as well.
Taking refuge in the three treasures means, first of all, to come with a pure faith. Whether during the Tathagata's lifetime or after it, people should place their hands together in gassh and, with lowered heads, chant the following:
"We take refuge in the Buddha. We take refuge in the law.
We take refuge in the Buddhist community. We take refuge in the Buddha because he is our great teacher. We take refuge in the law because it is good medicine. We take refuge in the Buddhist community because it is composed of excellent friends." It is only by taking refuge in the three treasures that one can become a disciple of the Buddha and become qualified to receive all the other precepts.
The merit of having taken refuge in the three treasures in evitably appears when there is spiritual communion between the trainee and the Buddha. Those who experience this communion inevitably take this refuge whether they frnd themselves existing as celestial or human beings, dwellers in hell, hungry ghosts, or animals.
As a result, the merit that is accumulated thereby inevitably increases through the various stages of existence, leading ultimately to the highest supreme enlightenment. Know that the Bhagavat hirnself has already borne witness to the fact that this merit is of unsurpassed value and unfathomable profundity. Therefore all living creatures should take this refuge.
Next we should receive the three pure precepts. The firstof them is to do no evil, the second to do good, and the third to confer abundant benefits on all living creatures. We should then accept the ten grave prohibitions:
(I) do not kill,
(2) do not steal,
(3) do not engage in improper sexual conduct,
(4) do not lie,
(5) do not deal in intoxicating beverages,
(6) do not speak of the faults of others,
(7) do not be too proud to praise others,
(8) do not covet either the law or property,
(9) do not give way to anger,and
(10) do not disparage the three treasures.
The various Buddhas have all received and observed the three refuges, the three pure precepts, and the ten grave prohibitions. By receiving these precepts one realizes the supreme Bodhi-wisdom, the adamantine, indestructible enlightenment of the various Buddhas in the three stages of time.
Is there any wise person who would not gladly seek this goal? The Bhagavat has clearly shown to all sentient beings that when they receive the Buddha's precepts, they enter into the realm of the various Buddhas - truly becoming their children and realizing the same great enlightenment.
All the Buddhas dwell in this realm, perceiving everything clearly without leaving any traces. When ordinary beings make this their dwelling place, they no longer distinguish between subject and object.
At that time everything in the universe - whether earth, grass, tree, fence, tile, or pebble - functions as a manifestation of enlightenment; and those who receive the effects of this manifestation realize enlightenment without being aware of it.
This is the merit of nondoing and nonstriving - awakening to the Bodhimind.
Chap4. Making the Altruistic Vow
To awaken to the Bodhi-mind means to vow not to cross over to the other shore [of enlightenment] before all sentient beings have done so. Whether layman or monk, living in the world of celestial beings or of humans, subject to pain or to pleasure, all should quickly make this vow. Though of humble appearance, a person who has awakened to the Bodhi-mind is already the teacher of all mankind.
Even a little girl of seven can become the teacher of the four classes of Buddhists and the compassionate mother of all beings; for [[in Buddhism] men and women are completely equal. This is one of the highest principles of the way.
After having awakened to the Bodhi-mind, even wandering in the six realms of existence and the four forms of life becomes an opportunity to practice the altruistic vow. Therefore even though up to now you may have vainly idled your time away, you should quickly make this vow while there is still time. Though you have acquired sufficient merit to realize Buddhahood, you should place it at the disposal of all beings in order that they may realize the way.
From time immemorial there have been those who have sacrificed their own enlightenment in order that they might be of benefit to all beings, helping them to cross over first to the other shore.
There are four kinds of wisdom that benefit others: offerings, loving words, benevolence, and identification, all of which are the practices of a Bodhisattva. Giving offerings means not to covet. Although it is true that, in essence, nothing belongs to self, this does not prevent us from giving offerings.
The size of the offering is of no concern; it is the sincerity with which it is given [that is important] .
Therefore one should be willing to share even a phrase or a verse of the law, for this becomes the seed of good in both this life and the next. This is also the case when giving of one's material treasure, whether it be a single coin or a blade of grass, for the law is the treasure and the treasure is the law.
There have been those who, seeking no reward, willingly gave their help to others. Supplying a ferry and building a bridge are both acts of giving offerings, as are earning a living and producing goods.
The meaning of loving words is that when beholding all beings one is filled with compassion for them, addressing them affectionately. That is to say, one regards them as if they were his own children. The virtuous should be praised and the virtueless pitied. Loving words are the source of overcoming your bitter enemy's hatred and establishing friendship with others.
Directly hearing loving words spoken brightens the countenance and warrns the heart.
An even deeper impression is made, however, by hearing about loving words spoken about oneself in one's absence.
You should know that loving words have a revolutionary impact on others. Benevolence means to devise ways of benefiting others, no matter what their social position. Those who aided the helpless tortoise or the injured sparrow did not expect any reward for their assistance; they simply acted out of their feelings of benevolence. The foolish believe that their own interests will suffer if they put the benefit of others first.
They are wrong, however. Benevolence is all-encompassing, equally benefiting oneself and others. Identification means nondifferentiation - to make no distinction between self and others. For example, it is like the human Tathagata who led the same life as that of us humanbeings. Others can be identified with self, and thereafter, self with others. With the passage of time both self and others become one. Identification is like the sea, which does not decline any water no matter what its source, all waters gathering, therefore, to forrn the sea.
Quietly reflect on the fact that the preceding teachings are the practices of a Bodhisattva. Do not treat them lightly.
Venerate and respect their merit, which is able to save all beings, enabling them to cross over to the other shore.
Chap5. Constant Practice and Gratitude
The opportunity to awaken to the Bodhi-mind is, in general, reserved to human beings living in this world.
Now that we have had the good fortune not only to be born in this world but also to come into contact with the Buddha Shakyamuni, how can we be anything but overjoyed!
Quietly consider the fact that if this were a time when the true law had not yet spread throughout the world, it would be impossible for us to come into contact with it, even if we were willing to sacrifice our lives to do so. How fortun ate to have been born in the present day, when we are able to make this encounter! Listen to what the Buddha said:
"When you meet a master who expounds the supreme Bodhi-wisdom, do not consider his birth, look at his appearance, dislike his faults, or worry about his behavior. Rather, out of respect for his great wisdom, reverently prostrate yourself before him three times a day - morning, noon, and evening - giving him no cause for worry."
We are now able to come into contact with the Buddha Shakyamuni and hear his teachings due to the compassionate kindness that has resulted from the constant practice of each of the Buddhas and patriarchs. If the Buddhas and patriarchs had not directly transrnitted the law, how could it have come down to us today?
We should be grateful for even a single phrase or portion of the law, still more for the great benefit accruing from the highest supreme teaching -
the eye storehouse of the true law. The injured sparrow did not forget the kindness shown to it, rewarding its benefac tor with four silver rings.
If even animals show their gratitude for kindness rendered to them, how can human beings fail to do the same?
The true way of expressing this gratitude is not to be found in anything other than our daily Buddhist practice itself. That is to say, we should practice selflessly, esteeming each day of life.
Time flies faster than an arrow; life is more transient than the dew. No matter how skillful you may be, it is impossible to bring back even a single day of the past. To have lived to be hundred years old to no purpose is to eat of the bitter fruit of time, to become a pitiable bag of bones.
Even though you have allowed yourself to be a slave to your senses for a hundred years, if you give yourself over to Buddhist training for even one day, you will gain a hundred years of life in this world as well as in the next.
Each day's life should be esteemed; the body should be respected. It is through our body and mind that we are able to practice the way; this is why they should be loved and respected. It is through our own practice that the practice of the various Buddhas appears and their great way reaches us. Therefore each day of our practice is the sarne as theirs, the seed of realizing Buddhahood.
All the various Buddhas are none other than the Buddha Shakyamuni himself. The Buddha Shakyamuni is nothing other than the fact that the mind itself is the Buddha. When the Buddhas of the past, present, and future realize enlightenment, they never fail to become the Buddha Shakyamuni. This is the meaning of the mind itself being the Buddha. Study this question carefully, for it is in this way that you can express your gratitude to the Buddhas.
What's Important About the Shusho-gi?
June 19, 2009 by The New Heretics [Neil Christopher]
I would like to propose that what is the important about the Shusho-gi is not found within its content, but rather, is in its intent. Its content is basic, a rudimentary summary of Dogen's larger work (the Shobogenzo)–maybe even a poor one at that, but they reason why it was produced is in and of itself extraordinary. We are talking about a time and a practice where in order to be a true follower of the Way (or Buddhism) one was expected to take on the vows and training of a monk and live a monastic lifestyle. It was not for the common-people, and there was a bit of a monopoly going on where only those of wealth or noble birth were really “making it” into the higher ranks of the religion. Yes there were exceptions, but it was not the norm.
Soto Zen monks and Masters began teaching the practice to commoners, to those outside of the monasteries, and began encouraging regular people to take up a home practice. They also began to treat these lay workers as valid members of their Buddhist community. When the other Buddhist sects in the region took notice of this they began to scorn the Soto Priests, calling it “farmer zen” and calling out for them to correct the mistake of taking Buddhism outside of the walls of the monasteriesand into the streets. Now, how did the Soto Zen leaders respond? How did they respond to the scorn and the ridicule? They decided to embrace the lay-worker, they decided to validate the commoner and the home-practice. Instead of shying away from it, they opted to start producing reading materials and teachings that they commoners could understand and that they could take home with them to read, outside of the libraries of the monasteries which were normally off-limits to the common people. They decided to officially open the practice up to and embrace the lay-worker and the non-monk Buddhist.
Do I like or agree with everything in the Shusho-gi? No. I know that they were trying to unify all the different people in the Soto school with a standard set of teaching that they all could agree on. I know that they had spread so much and had allowed so many people to teach and practice outside of the monasteries that they were trying to re-establish a common set of beliefs. I also know that there was some pressure to do so from the government at the time. As a Westerner, some of it seems a bit dated or foreign to me (like the references to reincarnation and so-forth), but this does not change for me how wonderful and important the intent of the document was. This does not change the fact that, although it was not the birth of the lay-monk in Japan, it was the beginning of fully embracing and validating it, of making it an official part of the practice and of Zen.
Shusho-gi
(The Meaning of Practice-Enlightenment)
New English Paraphrased Translation
Cf. http://www.buddhistdoor.com/OldWeb/TungLinKokYuen/English/sources/zenpracref1.htmBy the late 1800's a revolution had taken place in Japanese Zen—The Soto Zen practice had spread outside of the monasteries, becoming the popular home-practice of most of the commoners in the region. Many of the other schools of Japanese Buddhism, thinking Zen to be a thing for monks alone, not commoners, began referring to Soto as “farmer Zen” (as derogatory term) due to its mass appeal. In 1888, an editor of Buddhist books and a devout Zen practitioner published the very first version of the Shusho-gi in the hopes of putting concise and highly readable literature into the hands of the lay workers; since up until this time most teaching resources were for monastery monks only. The idea of taking passages from Master Dogen's Shobogenzo and regrouping them in order to offer a simple, basic but authentic digest of the Soto Zen teaching was so successful with lay practitioners that the Zenjis of both founding temples, Takushu Takiya Zenji for Eiheiji and Baisen Azegami Zenji for Sojiji, decided to take up the idea and rework it, thus creating the definitive version of the Shusho-gi that we have today. This reworking also served to further unify the Soto school in teaching and in, clarifying its official representation and a shared core of teaching to its ever-growing and diverse community.
1. General Introduction
The thorough understanding of what birth and death is—this is the most important question facing all Buddhists. If the Buddha lives both within birth (enlightenment) and death (delusion), then death (delusion) does not exist. Simply understand that birth and death are in themselves Nirvana; there being neither birth-death to be hated nor Nirvana to be desired. Then, for the first time, you will be freed from birth and death. Realize that this understanding is of the utmost importance.
It is rare to be born as a human being, and even more rare to find Buddhism in this lifetime. It is because of our good merit in the past that we have been able not only to be born as human beings but to encounter Buddhism as well. Within the realm of birth-death, enlightenment and delusion, then, our present life should be considered to be the best and most excellent gift of all. There is a purpose for your human body, do not waste it meaninglessly, being tossed to and fro by the winds of impermanence.
Impermanence can never be relied upon. We don't know when or where this transient life will end. What happens to this body is already beyond our control; and life, is at the mercy of time, moving on without stopping for even an instant. Once the face of your youth has disappeared, it is impossible to find even its traces. When we think about time carefully, we see that time, once lost, never returns. When you are suddenly faced with the prospect of death, kings, state ministers, relatives, servants, spouse, and children, and all the money in the world are of no use. We all enter the realm of death alone, bringing nothing with us except our good and bad karma. You should avoid associating with deluded people in the present world who are ignorant of the law of causality and karmic retribution. They are unaware of the three stages of time and unable to distinguish right from wrong.
The law of causality is clear and impersonal: those who do harm inevitably fall; those who do good inevitably ascend. If this were not true, the various Buddhas would not have appeared in this world, nor would Bodhidharma have come to China. Karmic retribution occurs at three different periods of time: 1. In one's present life; 2. In one's next life; 3. In one's subsequent lives. This is the first thing that needs to be studied and understood when practicing the Way. Otherwise many of you will make mistakes and come to hold wrong views. Not only that, but you may also fall into evil worlds, undergoing long periods of suffering. Understand that in this life you have only one life, not two or three. How regrettable it would be if not knowing the truth—thinking that you are not doing wrong, when, in fact you are. You cannot avoid the karmic retribution of your evil acts even if you did not know any better; even if you don't recognize karma's existence you subject to it.
2. Release through Repentence
The Buddhas and patriarchs, because of their great mercy, have gone before us—opening up a vast gate of compassion so that all beings—both human and celestial alike—may realize enlightenment. Although karmic retribution for harmful acts must, repentance lessens the effects, bringing release and purification. Therefore, let us repent in all sincerity. The power of repentance not only saves and purifies us; it also encourages growth within us of pure, doubt-free faith and earnest effort. When pure faith appears it changes others just as it changes us, its benefits extend to all things, both animate and inanimate.
The following contains the essence of the act of repentance: “Even though the accumulation of our past bad karma is so great that it forms an obstacle to practicing the Way. We beseech the various enlightened and compassionate Buddhas and Ancestors to free us from karmic retribution, eliminate all obstacles to the practice of the Way, and share with us their compassion, for it is through this compassion that their merit and teachings fill the entire universe. In the past the Buddhas and Ancestors were originally just like us; in the future we shall become like them. All our past evil deeds were the result of beginningless greed, anger, and ignorance: products of our body, speech, and mind. Of all these do we now repent.”
If we repent in this way, we will certainly receive the help of the Buddhas and patriarchs. Keeping this in mind and acting in this proper manner, make your repentance. The power of repentance can wipe out your wrongdoings at their roots.
3. Ordination and Enlightenment
Next, you should deeply revere the Three Treasures. They deserve our reverence and respect no matter what changes happen in our lives or to our bodies. The Buddhas and patriarchs in both India and China, and various other countries, correctly transmitted to us the knowledge of the need for reverence for the Buddha, the Dharma, and the Sangha.
The unfortunate and the immoral are unable to even hear the names (comprehend) of the Three Treasures, let alone take refuge in them. Do not act like those who vainly take refuge in gods and ghosts or worship at non-Buddhist shrines, for it is impossible to gain release from suffering in this way. Instead, quickly take refuge in the Buddha, the Dharma, and the Sangha—seeking not only release from suffering but complete enlightenment as well.
Firstly, taking refuge in the Three Treasures means to come with a pure faith. Whether during the Gautama Buddha's lifetime or after it, people should place their hands together in gassho (praying hands, bow), and with lowered heads recite the following: “We take refuge in the Buddha. We take refuge in the Dharma, We take refuge in the Sangha. We take refuge in the Buddha because the Buddha is our great teacher. We take refuge in the Dharma because it is good medicine. We take refuge in the Sangha because it is composed of excellent friends.”
It is only by taking refuge in the Three Treasures that one can become a disciple of the Buddha and become qualified to receive all the other precepts. The merit of having taken refuge in the Three Treasures inevitably appears when there is spiritual communion between the trainee and the Buddha. Those who experience this communion inevitably take this refuge whether they find themselves existing as celestial or human beings, dwellers in hell, hungry ghosts, or animals. As a result, the merit that is accumulated thereby inevitably increases through the various realms of existence, leading to the highest supreme enlightenment. Know that the Buddha has already given witness to the fact that this merit is of unsurpassed value and unfathomable profundity. Therefore all sentient beings should take this refuge.
Next, we should receive the Three Pure Precepts. The first of them is to refrain from all evil, the second is to do good, and the third is to keep the mind pure. We should then accept the Ten Grave Prohibitions: 1. Do not kill. 2. Do not steal. 3. Do not engage in improper sexual conduct. 4. Do not lie. 5. Do not indulge in intoxicating substances. 6. Do not speak of the faults of others. 7. Do not be too proud to praise others. 8. Do not covet. 9. Do not give way to anger. 10. Do not disparage the Three Treasures.
All Buddhas have received and observed the Three Refuges, the Three Pure Precepts, and the Ten Grave Prohibitions. By receiving these precepts one realizes the supreme Bodhi-wisdom, the unbreakable metal, the indestructible enlightenment of all the Buddhas in the three stages of time. Is there any wise person who would not gladly seek this goal? The Buddha has clearly shown to all sentient beings that when they receive the precepts, they enter into the realm of the Buddhas—truly becoming their children and realizing the same enlightenment. All the Buddhas dwell in this realm, perceiving everything clearly without leaving any traces. When ordinary beings make this their dwelling place, they no longer distinguish between subject and object. At that time everything in the universe –whether earth, grass, tree, fence, tile, pebble—functions as a manifestation of enlightenment; and those who receive the effects of this manifestation realize enlightenment without being aware of it. This is the merit of Nirvana, the merit of non-discrimination, and awakening to the Bodhi-mind.
4. Making the Altruistic Vow
To awaken to the Bodhi-mind means to vow not to cross over to the other shore before all sentient beings have found the Way. Every layperson, nun or monk, living in the world of celestial beings or of humans, subject to pain or pleasure, all should quickly make this vow. Even if they be a person of humble appearance, any person who has awakened to the Bodhi-mind is already the teacher to all mankind. A little girl of the age of seven can become the teacher of the four classes of Buddhists and the compassionate mother of all beings; for in Buddhism men and women are equal. This is one of the highest principles of the Way. After having awakened to the Bodhi-mind, even wandering in the six realms of existence and the four forms of life becomes an opportunity to practice the altruistic vow. Even though up to now you may have wasted your time in vain, you should quickly make this vow while there is still time. Though you have acquired sufficient merit to realize Buddhahood, you should place it at the disposal of all beings in order that they may realize the Way. From time beginning there have been those who have sacrificed their own enlightenment in order that they might be of benefit to all beings, helping them to cross over first to the other shore.
There are four kinds of wisdom that benefit others: Offerings, Loving words, Benevolence, and Identification, all of which are the practices of a Bodhisattva. Giving offerings means not to covet. Although it is true that, in essence, nothing belongs to self, this should not prevent us from giving offerings. The size of the offering is not the point; it is the sincerity with which it is given that is important. Therefore, even if one has nothing, one should be willing to give even a single verse or a phrase from the Dharma, for it becomes a seed of good in both present life and future life. This is also the case when giving of ones material posessions, whether it be a single coin or a blade of grass, for the Dharma is the treasure and the treasure is the Dharma. There have been those who, seeking no reward, willingly gave their help to others. Supplying a ferry and building a bridge are both acts of giving offerings as are earning a living and producing goods.
The meaning of loving words is that which comes from seeing that you and all beings are one—filled with compassion for them, talking with them affectionately. You could also say, one regards them as if they were ones own children. When full of Loving words the virtuous will be praised and the virtueless will be shown mercy. Loving words are the source of overcoming your bitter enemy's hatred and establishing friendship with others. Directly hearing loving words spoken brightens the countenance and warms the heart. An even deeper impression is made, however, by hearing about loving words spoken about oneself in ones absence. You should know that loving words have a life-changing impact on others.
Benevolence means to purposefully come up with ways of benefiting others, no matter what their social position. Those who aided a helpless turtle or and injured sparrow do not expect any reward for their assistance; they simply acted out of their feelings of benevolence. The foolish believe that their own interests will suffer if they put the benefit of others first. They are wrong however. Benevolence is all-encompassing equally benefiting oneself and others.
Identification means nondifferentiation— to make no distinction between oneself and others. For example, Gautama Buddha led the same life as that of all other human beings. Others can be identified with self, and thereafter, self with others. With the passage of time both self and others become one. Identification is like the sea, which does not decline any water no matter what its source, all waters gathering, therefore, to form the sea.
Quietly reflect on the fact that the preceding teachings are the practices of a Bodhisattva. Do not treat them light. Honor and respect their merit, which is able to save all beings, enabling them to cross over to the other shore.
5. Constant Practice and Gratitude
The opportunity to awaken to the Bodhi-mind is reserved only for human beings living in this world. Now that we have had the good fortune not only to be born in this world but also to come into contact with Gautama Buddha, how can we be anything but overjoyed!
Quietly consider the fact that if this were a time when the true Dharma had not yet spread throughout the world, it would not have been possible for us to come into contact with it, even if we were willing to sacrifice our lives to do so. How fortunate to have been born in the present day, when we are able to find and hear the Dharma. Listen to what the Buddha said: “When you meet a master who expounds the supreme Bodhi-wisdom, do not consider the masters birth, look at the master's appearance, dislike the master's faults, or worry about the master's behavior. Rather, out of respect for the master's great wisdom, kneel before the master reverently three times a day— morning, noon, and evening–giving the master no cause for worry.”
We are now able to come into contact with the Buddha and hear the Dharma due to the compassionate kindness that has resulted from the constant practice of all the Buddhas and patriarchs. If the Buddhas and patriarchs had not directly transmitted the Dharma, how could it have come down to us today? We should be grateful for even a single phrase or portion of the Dharma, still more for the great benefit accruing from the highest supreme teaching— Treasury of the Eye of the True Dharma (the Shobogenzo). The injured sparrow does never forget the kindness shown to it. If even animals show their gratitude for kindness rendered to them, how can human beings fail to do the same? The true way of expressing this gratitude is not to be found in anything other than our daily Buddhist practice itself. That is to say, we should practice selflessly, esteeming each day of life.
Time flies faster than an arrow: life is more transient than the dew. No matter how skillful you may be, it is impossible to bring back even a single day of the past. To have lived to be a hundred years old to no purpose is to eat of the bitter fruit of time, to become a pitiable bag of bones for nothing. Even though you have allowed yourself to be a slave to your senses for a hundred years, if you give yourself over to Buddhist training for even one day, you will gain a hundred years of life in the present life as well as in future life. Each day's life should be esteemed; the body should be respected. It is because of our body and mind that we are even able to practice the Way and find enlightenment; that is why they should be loved and respected. It is through our own practice that the practice of all the Buddhas appears and their way teaches us. Therefore each day of our practice is the same as theirs, the seed of realizing Buddhahood. All the various Buddhas are none other than the first Buddha. The Buddha is nothing other than the fact that the mind itself is the Buddha. When the Buddhas of the past, present, and future realize enlightenment, they never fail to become the first Buddha. This is the meaning of the mind itself being the Buddha. Study this question carefully, for it is in this way that you can express your gratitude to the Buddhas.
[永平] 道元希玄 [Eihei] Dōgen Kigen
(1200-1253)
Tartalom
ContentsVégh József:
PDF: Dógen zen mester élete és műveiPDF: Dógen Zen mester magyarul elérhető írásai
Összegyűjtötte: Végh JózsefHrabovszky Dóra:
Dōgen Kigen és a Fukan ZazengiFukan-zazen-gi
Általános javallatok a zen meditációhoz
Címet fordította: Terebess Gábor;
szövegford. Mák Andrea és Fábián Gábor
PDF: Fukan-zazen-gi Hakuun Yasutani mester magyarázataival
Fordította: Hetényi ErnőA zazen dicsérete
Fordította: Végh JózsefAz ülő meditáció szabályai (Sóbógenzó zazengi)
Fordította: Végh JózsefA zazen ösvénye
Fordította: Szigeti GyörgyA szívében a megvilágosodás szellemével élő lény (bódhiszattva) négy irányadó tevékenysége
(Sóbógenzó bodaiszatta sisóbó)
Fordította: Végh JózsefÉletünk kérdése (Gendzsókóan 現成公案)
Fordította: Hadházi Zsolt (2006)PDF: Az Út Gyakorlásában Követendő pontok
Fordította: Barna Mokurin Gyula真字正法眼蔵 [Mana/Shinji] Shōbōgenzō
仮字正法眼蔵 [Kana/Kaji] Shōbōgenzō
普勧坐禅儀 Fukan zazengi
学道用心集 Gakudō-yōjinshū Advice on Studying the Way
永平清規 Eihei shingi Eihei Rules of Purity
永平廣錄 Eihei kōroku Dōgen's Extensive Record
宝慶記 Hōkyō-ki Memoirs of the Hōkyō Period
傘松道詠 Sanshō dōei Verses on the Way from Sanshō Peak
DOC: The Zen Poetry of Dogen - Verses from the Mountain of Eternal Peace
by Steven Heine孤雲懷奘 Kōun Ejō (1198-1280)
正法眼蔵随聞記 Shōbōgenzō zuimonki修證義 Shushō-gi, compiled in 1890
by Takiya Takushū (滝谷卓洲) of Eihei-ji and Azegami Baisen (畔上楳仙) of Sōji-ji
as an abstract of Dōgen's ShōbōgenzōKōshō-ji
Dōgen founded this temple in 1233
