『Zen Mind, Beginner’s Mind』 Shunryu Suzuki（鈴木俊隆）

●５月４日（月・祝日）は次からやります。
（以下３１ページ）　
Control
To live in the realm(領域) of Buddha nature means to die as a ①
small being, moment after moment. When we lose our 　　 　②
balance we die, but at the same time we also develop　　 p31-③

（以下はp32）
ourselves, we grow. /// Whatever we see is changing, losing its①
balance. The reason everything looks beautiful is because it 　②
is out of balance, but its background is always in perfect　　p32-③
harmony.　This is how everything exists in the realm of Buddha④
nature, losing its balance against a background of perfect ⑤
balance./// So if you see things without realizing the background⑥
of Buddha nature, everything appears to be in the 　　　　　 p32-⑦
form of suffering(苦しむこと). But if you understand the background of 　　⑧
existence, you realize that suffering itself is how we live, 　　 　⑨
and how we extend(伸ばす) our life. So in Zen sometimes we 　　　　　 ⑩
emphasize(強調する) the imbalance or disorder(不秩序) of life.　 ///　　　　　 　 p32-⑪

Nowadays traditional Japanese painting has become ⑫
pretty formal and lifeless. That is why modern art has　　 p32-⑬
developed. Ancient painters used to practice putting dots on ⑭
paper in artistic disorder. This is rather difficult. Even 　　⑮
though you try to do it, usually what you do is arranged in 　⑯
some order. You think you can control it, but you cannot: 　　⑰
it is almost impossible to arrange your dots out of order. /// It　⑱
is the same with taking care of your everyday life. Even 　　⑲
though you try to put people under some control, it is 　 p32-⑳
impossible. You cannot do it. /// The best way to control people㉑
is to encourage them to be mischievous(いたずら好きな). Then they will be 　㉒
in control in its wider sense. To give your sheep or cow a 　 　㉓
large, spacious meadow(牧草地) is the way to control him. /// So it is㉔
with people: first let them do what they want, and watch 　 ㉕
them. This is the best policy. To ignore them is not good. ㉖
That is the worst policy. The second worst is trying to ㉗
control them. The best one is to watch them, just to watch ㉘
them, without trying to control them.　 ///　　　　　　　　　 p32-㉙

The same way works for you yourself as well. If you want 　㉚
to obtain(獲得する) perfect calmness(落ち着き) in your zazen, you should not be 　㉛
bothered(悩ませる) by the various images you find in your mind. /// ㉜

【●５月１６日（土）午後3時半開始】はここから。
Let them come, and let them go. Then they will be under control.㉝
But this policy is not so easy. It sounds easy, but it 　　　 p32-㉞
requires some special effort. How to make this kind of 　 　　　㉟
effort is the secret of practice. /// Suppose you are sitting 　㊱
under some extraordinary(異常な) circumstances(環境). If you try to calm 　㊲
（以下はp33）
your mind you will be unable to sit, and if you try not to be ①
disturbed(妨害する), your effort will not be the right effort. /// The only②
effort that will help you is to count your breathing, or to 　　 ③
concentrate on your inhaling(息を吸う) and exhaling(息を吐く). We say 　　　　p33-④
concentration, but to concentrate your mind on something is not⑤
the true purpose of Zen. The true purpose is to see things as 　⑥
they are, to observe things as they are, and to let everything 　⑦
go as it goes. This is to put everything under control in its 　　⑧
widest sense. /// Zen practice is to open up our small mind. So ⑨
concentrating is just an aid to help you realize “big mind,” 　 　⑩
or the mind that is everything. If you want to discover the 　 ⑪
true meaning of Zen in your everyday life, you have to 　　　　 ⑫
understand the meaning of keeping your mind on your 　 p33-⑬
breathing and your body in the right posture in zazen. You 　 ⑭
should follow the rules of practice and your study should 　　 ⑮
become more subtle and careful. Only in this way can you　 ⑯
experience the vital freedom of Zen.　 ///　　　　　　　　　　　　 p33-⑰

◎参考：道元禅師の言葉
小乗は元、二門有り。所謂、数息不浄なり。小乗人は数息を以て、調息と為す。然れども、仏祖の弁道は永く小乗に異なり。
仏祖曰く、白癩野干の心を発すと雖も、二乗自調の行を作すこと莫れ。其の二乗とは如今、世に流布する、四分律宗、倶舎宗等の宗是なり。大乗も亦、調息の法有り。所謂、是の息は長、是の息は短と知る。乃ち大乗調息の法なり。

（中略。以下p34）
But perfect freedom is not found without some rules. p34-③
People, especially young people, think that freedom is to do 　④
just what they want, that in Zen there is no need for rules. /// ⑤
But it is absolutely necessary for us to have some rules. But 　⑥
this does not mean always to be under control. As long as 　　⑦
you have rules, you have a chance for freedom. To try to 　　⑧
obtain freedom without being aware of the rules means 　 　 　⑨
nothing. It is to acquire this perfect freedom that we practice ⑩
zazen. ///　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　 　 p34-⑪

◎参考：ウィリアム・ジェイムズの「ベストマニュアル」
7. To wrestle(取り組む) with a bad feeling only pins(留める) our attention on it, and keeps it still fastened(留める) in the mind: whereas, if we act as if from some better feeling, the old bad feeling soon folds(折りたたむ) its tent like an Arab, and silently steals(ひそかに) away(離れる).

8. The best manuals of religious devotion(献身・専念・帰依) accordingly(それゆえに) reiterate(繰り返す) the maxim(格言・金言) that we must let our feelings go, and pay no regard to them whatever(全く). In an admirable and widely successful little book called 'The Christian's Secret of a Happy Life,' by Mrs. Hannah Whitall Smith, I find this lesson on almost every page.

9. "Act faithfully, and you really have faith, no matter how cold and even how dubious(疑い深い) you may feel." It is your purpose God looks at, not your feelings about that purpose; and your purpose, or will, is therefore the only thing you need attend(気をつける) to....

10. Let your emotions come or let them go, just as God pleases, and make no account(無視する) of them either(いずれ) way(にせよ). They really have nothing to do with the matter. 　They are not the indicators(指標) of your spiritual state, but are merely the indicators of your temperament(気性・気質) or of your present physical condition."