英語テキストで禅を学ぶ講座5月31日テキスト
『Zen Mind, Beginner’s Mind』 Shunryu Suzuki(鈴木俊隆)
●5月31日(日)午前9時半から:次からやります。
(以下40ページ)
◎第6章 The Marrow of Zenから
Suppose your children are suffering from a hopeless ③disease. You do not know what to do; you cannot lie in bed. ④Normally the most comfortable place for you would be a⑤warm comfortable bed, but now because of your mental ⑥agony you cannot rest. You may walk up and down, in and ⑦out, but this does not help. ///
Actually the best way to relieve ⑧your mental suffering is to sit in zazen, even in such a ⑨confused state of mind and bad posture. ///
If you have no ⑩experience of sitting in this kind of difficult situation you ⑪are not a Zen student. No other activity will appease(やわらげる) your ⑫suffering. ///
In other restless positions you have no power to ⑬accept your difficulties, but in the zazen posture which you ⑭have acquired by long, hard practice, your mind and body ⑮have great power to accept things as they are, whether they ⑯are agreeable(同意できる) or disagreeable. /// p40-⑰
When you feel disagreeable it is better for you to sit. ⑱There is no other way to accept your problem and work on ⑲it. Whether you are the best horse or the worst, or whether ⑳your posture is good or bad is out of the question. Everyone ㉑can practice zazen, and in this way work on his problems ㉒and accept them. /// p40-㉓
When you are sitting in the middle of your own problem, ㉔which is more real to you: your problem or you yourself ? ㉕The awareness that you are here, right now, is the ultimate ㉖fact. This is the point you will realize by zazen practice. In ㉗continuous practice, under a succession(連続) of agreeable and ㉘disagreeable situations, you will realize the marrow(真髄) of Zen ㉙and acquire its true strength. /// p40-㉚
◎第8章 BOWING
After zazen we bow to the floor nine times. By bowing we p43-①are giving up ourselves. To give up ourselves means to give ②up our dualistic ideas. So there is no difference between③zazen practice and bowing. ///
Usually to bow means to pay our ①respects to something which is more worthy of respect than p44-②ourselves. But when you bow to Buddha you should have no ③idea of Buddha, you just become one with Buddha, you are ④already Buddha himself. When you become one with ⑤Buddha, one with everything that exists, you find the true ⑥meaning of being. When you forget all your dualistic ideas, ⑦everything becomes your teacher, and everything can be the ⑧object of worship. /// p44-⑨
When everything exists within your big mind, all dualistic ⑩relationships drop away. There is no distinction between ⑪heaven and earth, man and woman, teacher and disciple. ⑫Sometimes a man bows to a woman; sometimes a woman ⑬bows to a man. Sometimes the disciple bows to the master; ⑭sometimes the master bows to the disciple. A master who ⑮cannot bow to his disciple cannot bow to Buddha. ⑯Sometimes the master and disciple bow together to Buddha. ⑰Sometimes we may bow to cats and dogs. /// ⑱
In your big mind, everything has the same value. Everything ⑲is Buddha himself. You see something or hear a sound, ⑳and there you have everything just as it is. In your practice ㉑you should accept everything as it is, giving to each thing ㉒the same respect given to a Buddha. Here there is Buddhahood. ㉓