SIT-A-LONG with JUNDO: Fukanzazengi LXX

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A saying by St. Jerome ...

In the sacred is the ordinary,
In the ordinary is the sacred

But in dropping all mental weighing of both sacred and ordinary ...

katte miru, chôbon osshô, zadatsu ryûbô mo kono chikara ni ichinin suru koto o. Iwan ya mata shi kan shin tsui o nenzuru no tenki, hokken bô katsu o kosuru no shôkai mo, imada kore shiryô funbetsu no yoku gesuru tokoro ni arazu, ani jinzû shushô no yoku shiru tokoro to sen ya. Shôshiki no hoka no iigi tarubeshi, nanzo chiken no saki no kisoku ni arazaru mono naran ya. Shika areba sunawachi jôchi kagu o ronzezu,

We see in the past that those who transcended the ordinary and transcended the sacred and those who died while sitting or died while standing, relied totally on this power. Moreover, changing of the moment through the action of a finger, a pole, a needle, or a wooden clapper; and exact experience of the state through the manifestation of a whisk, a fist, a staff, or a shout, can never be understood by thinking and discrimination. How could they be known through mystical powers or practice and experience? They may be dignified behavior beyond sound and form. How could they be anything other than criteria that precede knowing and seeing? [Nishijima]

In surveying the past, we find that transcendence of both mundane and sacred and dying while either sitting or standing have all depended entirely on the power of zazen. In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout-these cannot be understood by discriminative thinking; much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views? [SZTP]


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