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

2020年05月26日