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Daichi Sokei (12901366)</font></p>
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Tartalom</font></strong></font></font></b></font></div></TD>
<TD width="52%"><div align="center"><font size="2" face="Verdana, Arial,
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<font size="3"><br>
Contents </font></strong></font></font></b></font></div></TD>
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<TR>
Pgina 1
daichi.txt
<TD><p><a href="#m1"><strong><font size="2" face="Verdana, Arial,
Helvetica, sans-serif">Waka s fohsz</font><font size="5" face="Verdana, Arial,
Helvetica, sans-serif"></font></strong></a><font size="5" face="Verdana, Arial,
Helvetica, sans-serif"> <br>
</font><font size="2" face="Verdana, Arial, Helvetica,
sans-serif">Fordtotta: Ferenczy va</font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong><a
href="#m2">Huszonngy ra zen</a></strong> [Juniji-hogo] <br>
Fordtotta: Szigeti Gyrgy</font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">PDF:
<strong><a href="Myoken_Juniji_kommentar.pdf" target="_blank">Yvon Myoken Bec:
Juniji-hogo kommentr</a></strong></font></p> </TD>
<TD><p align="left"><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"> Juniji-Hogo<br>
<strong><a href="#a1">On Practicing Throughout the Day</a></strong> <br>
Translated by Shohaku Okumura</font></p>
<p align="left"><font size="3" face="Verdana, Arial, Helvetica,
sans-serif"><strong><font size="2"><a href="#a2">Daichi's Poem and
Prayer</a></font> <br>
</strong><font size="2">Translated by </font></font><font size="2"
face="Verdana, Arial, Helvetica, sans-serif">Lucien Stryk and Takashi
Ikemoto</font></p>
<p align="left"><strong><font size="3" face="Verdana, Arial, Helvetica,
sans-serif"><strong><font size="2"><a
href="#f">Hotsuganmon</a></font></strong></font><font size="2" face="Verdana,
Arial, Helvetica, sans-serif"><br>
</font></strong><font size="2" face="Verdana, Arial, Helvetica,
sans-serif">de Matre Dachi Zenji<br>
traduit par Matre Tasen Deshimaru </font></p></TD>
</TR>
</TABLE>
</div>
<p align="center">&nbsp;</p>
<p align="left"><font size="2"><strong><font face="Verdana, Arial, Helvetica,
sans-serif" size="5"><a name="a1" id="a1"></a></font><font size="2"
face="Verdana, Arial, Helvetica, sans-serif"><img
src="https://terebess.hu/zen/angol.gif" width="36" height="25"
border="0"></font></strong></font></p>
<p><font size="2"><font size="4" face="Verdana, Arial, Helvetica, sans-serif">
</font><font size="3" face="Verdana, Arial, Helvetica,
sans-serif"><strong><br>
DAICHI SOKEI ZENJI JUNIJI-HOGO*</strong></font><font face="Verdana, Arial,
Helvetica, sans-serif"><strong><br>
</strong></font></font><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><strong><font size="3">(On Practicing Throughout the Day)</font>
<br>
Translated by Shohaku Okumura<br>
</strong><a href="http://parabuddha.blogspot.hu/2011/10/01_27.html"
target="_blank">http://parabuddha.blogspot.hu/2011/10/01_27.html</a></font></p>
<blockquote>
<p><font size="2"><font face="Verdana, Arial, Helvetica, sans-serif">
Daichi Sokei Zenji (1290-1366) became a monk under
Pgina 2
daichi.txt

Kangan Giin (1217-1300) who was a disciple of Dogen Zenji. After Kangan's death
he visited various teachers. Later he practiced with Keizan Zenji for seven
years. When he was twenty five years old, he went to China and stayed there for
eleven years. After returning to Japan he received transmission from

Meih

Sotetsu (1277-1350) who was one of the main disciples of Keizan Zenji. Daichi
is famous for his poetry. </font></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">*Juniji

means twelve hours. One day and night used to be divided into twelve hours, and
named after twelve animals in the same way as the years were. Hogo

means dharma words. This is an instruction for lay students who stayed at the
monastery for practice with monks. The twelve hours are as follows; </font></p>
</blockquote>
<table cellspacing="0" cellpadding="0">
<tr>
<td><p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">The Hour
of the Mouse <br>
The Hour of the Cow <br>
The Hour of the Tiger <br>
The Hour of the Rabbit <br>
The Hour of the Dragon <br>
The Hour of the Snake <br>
The Hour of the Horse <br>
The Hour of the Sheep <br>
The Hour of the Monkey <br>
The Hour of the Chicken <br>
The Hour of the Dog <br>
The Hour of the Wild Boar </font></p></td>
<td><p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"> 11 p.
m. - 1 a.m. <br>
1 a.m. - 3 a.m. <br>
3 a.m. - 5 a.m. <br>
5 a.m. - 7 a.m. <br>
7 a.m. - 9 a.m. <br>
Pgina 3
daichi.txt
9 a.m. - 11 p.m. <br>
11 a.m. - 1 p.m. <br>
1 p. m. - 3 p.m. <br>
3 p. m. - 5 p.m. <br>
5 p. m. - 7 p.m. <br>
7 p. m. - 9 p.m. <br>
9 p. m. - 11 p.m. </font></p></td>
</tr>
</table>
<p align="left"><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><strong><br>
What the buddhas and patriarchs have been properly transmitting is nothing but
sitting. When you sit, hold your hands in hokkai join, cross your legs, keep
your body upright without leaning; do not think of anything, do not be concerned
with anything, not even the buddha dharma. This is beyond buddha, much less the
cycle of life and death. Once you have thrown yourself into the ocean of the
vows of the buddhas,* just conduct yourself with the demean or of the buddhas,
and forgo attatchment to your own body. <br>
The demeanor of the buddhas means that once you enter a temple, you must not
visit the homes of lay people; just practice according to the regulations of the
temple. The regulations prescribe the conduct to be followed throughout the day
and night, while living at the temple. If you spend a single day and night,
practicing fully in accord with the regulations of the buddha patriarchs, one
year, two years your whole life will be as the activities of a single day and
night.</strong></font></p>
<blockquote>
<p align="left"><font size="2" face="Verdana, Arial, Helvetica, sans-serif">*
Buddhas' vow for saving all sentient beings is compared to the ocean because of
its vastness. </font></p>
</blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong>The day
begins at the Hour of the Tiger (3 a.m.). Get up when you hear the sound of the
morning bell and drum, put on your kesa (robe), and sit zazen until the middle
of the Hour of the Rabbit (6 a.m.). If it is too long for you, ring the bell at
the middle of the Hour of the Tiger (4 a.m.), and sit until the middle of the
Hour of the Rabbit (6 a.m.). Spend the Hour of the Tiger free from the karma of
life and death (samsara).*</strong></font></p>
<blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">*Daichi lay
emphasis on concentration and wholeheartedness in each activity encountered,
moment by moment. That is enlightenment or awareness of each activity and each
moment. In doing so, we transcend saMsAra, the karma of life and death. Each
activity is not a step, means or preparation for other things, rather should be
completed in each moment. </font></p>
</blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong>At the
end of the Hour of the Rabbit, have gruel for breakfast. At the point, give up
the mind of zazen. Concentrate on eating gruel; reflecting on the six paramita-s
tasting the six flavors (bitter, sour, sweet, hot, salty, and moderate) and
chanting the ten benefits* of eating gruel. Do not think of anything good, much
less anything evil. When you have breakfast, just attend fully to the gruel,
with both body and mind and do not be concerned with zazen or any other
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daichi.txt
activities. This is called clarifying the time of gruel and realizing** the mind
of gruel. At this very time, you have a pure realization of the mind of the
buddha patriarchs.</strong></font></p>
<blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">*The ten
benefits of eating gruel are mentioned in &quot;Makasogiritsu&quot; (The
Precepts of maha-samghika) [maha-samghika-vinaya]. Dogen Zenji quoted them in
his Fushukuhanpo (Manners of eating Meals) which is a part of Eihei Shingi. <br>
<br>
**Here Daichi uses the word ''satori''. Satori is nothing but being aware of
or being alert in whatever activity you are doing right now, right here.
</font></p>
</blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong>In the
Hour of the Dragon (7 a.m.), if it is still dark, practice as if it were the
Hour of the Rabbit. The point of sutra chanting is just to hold the sutra book
with both hands and to chant wholeheartedly, forgetting both zazen and the meal.
Do not pay attention to anything else. This is called realizing and clarifying
the chanting of the sutra-s. At that very time the karma of life and death is
exhausted and you will enter the rank of the buddha patriarchs. After the
practice of chanting, rest for a while. When you rest, be careful not to think
or speak of meaningless worldly affairs. </strong></font></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif">From the
middle of the Hour of the Dragon to the middle of the Hour of the Snake (8 a.m.
to 10 a.m.), burn incense, ring the bell, and sit zazen. When doing zazen, cast
off thoughts of both the buddha patriarchs and of good or bad in the secular
world. Being free from thought and activity is called zazen. This is also called
zanmai ozanmai (the king of samadhi-s). Sitting zazen for even a little while is
the primary practice which goes beyond the pinnacle of buddhahood.* The karma of
life and death is exhausted enabling entry into the rank of the buddha
patriarchs. <br>
After zazen, rest until lunchtime. There are rules for this time of rest.
Respect as you respect the Buddha those who are older than you, even if only by
one year. Care for the sick as if they were your mother or father. Do not speak
loudly, nor chat about meaningless worldly affairs. Do not foget about the
impermanence of life and death, that you may die before you take your next
breath. Conduct your self in accordance with the buddha dharma when you sit on
the floor in the sodo (saMgha hall), when you go out of the hall, when you walk,
or when you talk quietly with people. These are the rules to follow while
resting. </font></strong></p>
<blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">*We should not
be caught up even by the idea of buddha. In ''Genjo Koan'', Dogen Zenji said,
''When buddha-s are truly buddha-s, they do not conceive of themselves as
buddha-s. Yet, they are enlightened buddha-s, they are continuously actualizing
buddha.'' </font></p>
</blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong>Have
lunch at the beginning of the Hour of the Horse (11 a.m.). Remember the same
points mentioned earlier in the case of breakfast; for then the karma of life
and death will be exhausted and you will join the rank of the buddha patriarchs.
</strong></font></p>
Pgina 5
daichi.txt
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif">The time
from the Hour of the Sheep to the middle of the Monkey (1 p. m. to 4 p. m ) is
unscheduled. As I cautioned earlier, be careful not to forget that the matter of
life and death is great, and things are impermanent and change very swift. You
should lament having spent your time wastefully in an situation whatsoever. This
is how to use your mind in the Hour of the Sheep. Then there will be no karma of
life and death and you will join the rank of the buddha-patriarchs.
</font></strong></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif">From the
middle of the Hour of the Monkey to the middle of the Hour of the Chicken (4
p.m. to 6 p.m.), sit zazen. Remember my earlier advice on zazen. Then the karma
of life and death will be exhausted and your body and mind will join the rank of
the buddha patriarchs. </font></strong></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif">You may
skip sutra-chanting and have free time from the middle of the Hour of the
Chicken (6 p.m.) to the beginning of the Hour of the Dog (7 p.m.). Do not worry
about things except for the day's swift passing, and see that impermanence
delays not even a moment. At that time, your body and mind are those of the
buddha patriarchs. <br>
Sit during the Hour of the dog (7 p.m. to 9 p.m.). Be alert as mentioned
above. Then, the karma of life and death will be exhausted and your body and
mind will be those of the buddha patriarchs. </font></strong></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif">You are
free during the Hour of the Wild Boar (9 p.m. to 11 p.m.). Although this is free
time, act in accordance with your aspiration and sit if you like, lie down if
you like, or if you wish, return to the dormitory and take comfort in talking
over the buddha dharma with others. These are the best things to do. Needless to
say, a quiet atmosphere should be maintained if you sit. Also, if you return to
the dormitory and lie down, do so as the Buddha did. Do not think of sleeping as
a trifling thing compared to zazen or sUtra chanting. The Buddha's sleeping
posture is as follows; lie down on your right side and do not untie the belt of
your robe. Do not think of the buddha dharma, much less of things having to do
with life and death. Just sleep. Then, the karma of life and death is exhausted,
and your body and mind are nothing but the buddha patriarchs.
</font></strong></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif">According
to Sakyamuni-Buddha [Sakyamuni-buddha], you should go to bed at the beginning of
the Hour of the Mouse (11 p.m.) and get up at the beginning of the Hour of the
Tiger (3 a.m.). So the Hour of the Mouse is the time to sleep. It is also fine
to sit zazen. When it is quiet in your hermitage at night and the moon is
shinning brightly, it is excellent to sit on your sleeping mat. Even when
sleeping you should do so as the Buddha did. At that time, the karma of life and
death will be exhausted and your body and mind, lying down, will be buddha. In
this way, you will not be spending the Hour of the Mouse wastefully.
</font></strong></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif">During
the Hour of the Cow (1 a.m. to 3 a.m.), you should deport yourself similarly.
Your body and mind are buddha. Do not waste the Hour of the Cow. As I said
above, both in sitting and in lying down, do not deviate from the Way of the
Buddha. In this manner, you will be alert in the Hour of the Cow, the karma of
life and death is exhausted and your body and mind are buddha. Both standing and
lying down are nothing but enlightenment. It is a great mistake to think that
Pgina 6
daichi.txt
you have to practice zazen sincerely but need not be sincere the rest of the
time. </font></strong></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif">From the
Hour of the Tiger to the end of the Hour of the Cow, one day and night, there is
no time when you can deviate from the way of the practice of the Buddha. If you
spend one day and night practicing in accordance with the way of the buddha
patriarchs, twenty or thirty years, or your whole life will be nothing but this
one day and night. <br>
If you do not deviate from the teachings of the buddha patriarchs or your
teacher, once you cease to hold your body dear and enter the ocean of the vow of
the Three Treasures,* your body and mind will be nothing but the buddha. The
karma of life and death (samsara) is immediately exhausted and you will repay
your debt to your parents. It is said that the Buddha practiced for many lives
during immeasurable kalpa-s; yet it was nothing but the practice of one day and
night. Just do not leave the temple and do not stay in the homes of lay people
for even one day. <br>
Therefore, practice (gyoji)** is the Ozanmai (king of samadhi-s) of the buddha
patriarchs. If you really wish to become buddha in this present life, just
practice continuously.</font></strong> </p>
<blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">*Buddha, dharma
and samgha. buddha is the one who is aware of Reality. dharma is the Reality
itself and the teaching about it. samgha is the community of people who follow
Buddha's teachings and practice manifesting the Reality. <br>
<br>
**Literally gyoji means maintaining practice or continuous practice.
Dogen Zenji said in his Shobogenzo Gyoji; ''In the great Way of the buddha
patriarchs, there is always incomparable continuous practice which revolves
ceaselessly. Arousing bodhi mind, practice, awareness and nirvana form the
circle of continuous practice without the slightest break. Therefore, it is
neither one's own effort nor someone else's effort; this is never defiled
continuous practice''. <br>
</font></p>
</blockquote>
<p align="left">&nbsp;</p>
<p>&nbsp;</p>
<p><font size="2"><strong><font face="Verdana, Arial, Helvetica, sans-serif"
size="5"><a name="a2" id="a2"></a></font></strong></font><font size="3"
face="Verdana, Arial, Helvetica, sans-serif"><strong>Daichi (12901366)<br>
</strong><font size="2">Translated by </font></font><font size="2"
face="Verdana, Arial, Helvetica, sans-serif">Lucien Stryk and Takashi Ikemoto
<br>
In: <em>ZEN: Poems, Prayers, Sermons, Anecdotes,</em> Anchor Books, Garden
City, New York, 1963, pp. 5, 37. </font></p>
<blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Daichi gained
satori after seven years of training <br>
under Keizan when he chanced to see a monk passing <br>
along the temple corridor. At the age of twenty-five he <br>
sailed to China, remaining ten years and being warmly <br>
received wherever he preached. After returning to Ja-<br>
pan he succeeded Meiho, on Keizan's recommenda-<br>
Pgina 7
daichi.txt
tion. Most of his last years were spent at a beautiful <br>
mountain retreat, which inspired him to write poetry. <br>
Indeed he is one of the greatest priest-poets in the <br>
history of Japanese Zen, &quot;Master Daichi's Poetry&quot; be-<br>
ing very popular with the readers of Zen verse. </font></p>
</blockquote>
<p>&nbsp;</p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong><font
size="3" face="Verdana, Arial, Helvetica, sans-serif">Daichi's Poem
</font></strong></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong>Thoughts
arise endlessly,<br>
There's a span to every life.<br>
One hundred years, thirty-six thousand days:<br>
The spring through, the butterfly dreams.</strong></font></p>
<p>&nbsp;</p>
<p><strong><font size="3" face="Verdana, Arial, Helvetica, sans-serif">Daichi's
Prayer</font></strong></p>
<p><font size="3" face="Verdana, Arial, Helvetica, sans-serif"><strong><font
size="2">Daichi Zenji hotsuganmon</font></strong><font size="2"> <font
face="Verdana, Arial, Helvetica, sans-serif"></font><font size="2"><font
face="Verdana, Arial, Helvetica, sans-serif"></font></font><br>
</font></font><font size="2" face="Verdana, Arial, Helvetica,
sans-serif">Nagawaku wa ware kono fubo shosh no mi wo motte san b no gankai ni
ek shi, ichidichijy hsshiki ni isezu, konjin yri bushin ni itarumade sono
chgen ni oi te. Shj seze shush nyshi bupp wo hanarezu. Zaizai shosho
hiroku shuj wo doshite hien wo sh zesu, arui wa kenju tzan no ue, arui wa
kakut rotan no uchi, tada kore Shbgenzo o motte jtan to nashite zuisho ni
shusai to naran, fushite negawaku wa samb shmy busso gonen </font></p>
<p> <font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong>My one
desire is to dedicate this body born of my <br>
parents to the vow-ocean of Buddha, Law and Order. <br>
May I in all bodily actions be fully in accord with the <br>
holy rules, cherishing Buddha's Law throughout the <br>
rounds of birth and death until my reincarnation as a <br>
Buddha. May I never grow tired of saving all that is sen-<br>
tient wherever I happen to be. May I ever be masterful, <br>
whether in the forest of spears, the mountain of swords, <br>
the boiling caldron, or the heap of burning coals, al-<br>
ways bearing the Treasure of the Correct-Law Eye. May <br>
Buddha, Law and Order testify to my faith! May Bud-<br>
dhas and patriarchs safeguard me!</strong></font></p>
<p>&nbsp;</p>
<p>&nbsp;</p>
<p><font size="2"><strong><font size="2"><strong><font size="2"><strong><font
face="Verdana, Arial, Helvetica, sans-serif" size="5"><a name="f"
id="f"></a></font></strong></font><font size="2" face="Verdana, Arial,
Helvetica, sans-serif"><img src="https://terebess.hu/zen/francia.gif" width="36"
height="25" border="0"></font></strong></font></strong></font></p>
<p><strong><font size="3" face="Verdana, Arial, Helvetica,
sans-serif">HOTSUGANMON</font><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><br>
Pgina 8
daichi.txt
</font></strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif">de

Matre

Dachi

Zenji<br>
traduit par Matre Tasen Deshimaru </font><font size="2" face="Verdana,
Arial, Helvetica, sans-serif"></font><font size="2" face="Verdana, Arial,
Helvetica, sans-serif"><br>
In: <em>I SHIN DEN SHIN </em>(DE MON AME A TON AME), No. 17, Paris
1975</font></p>
<blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong>Je
souhaite faire EKO (rendre grce) dans l'ocan de compas-<br>
sion des trois trsors (Bouddha, Dharma, Sangha) avec le <br>
corps reu de mes parents. </strong></font></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Donc,
il ne faut pas que je m'carte des rgles de condui-<br>
te ou de comportement nonces par le Bouddha, que mon corps <br>
soit en mouvement ou immobile. </font></strong></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica,
sans-serif">Parvenant au corps du Bouddha avec notre propre corps, pen-<br>
dant notre vie toute entire, au cours de naissances et de <br>
morts successives, nous ne devons pas nous enfuir du Boud-<br>
dhisme, et nous devons aider une multitude d'

tres humains, <br>


inlassablement. </font></strong></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Mme
sur un arbre de lances ou sur une montagne d'pes, <br>
avec seulement l'aide du Shobogenzo, nous devons renforcer <br>
nos paules et devenir en tous lieux un chef de file res-<br>
ponsable. </font></strong></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Je me
prosterne en Sampa, en esprant que le Bouddha aux <br>
Trois Trsors et to us les matres qui ont reu la trans-<br>
mission m'authentifieront. </font></strong></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Je vous
en supplie, accordez-moi votre protection profonde <br>
et infinie. </font></strong></p>
<p>&nbsp;</p>
</blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong><font
size="3">Pomes zen du matre Dachi 1</font> </strong><br>
comporte une centaine de pomes calligraphis par Taisen Deshimaru et incluant
Pgina 9
daichi.txt
galement la traduction et les commentaires<br>
Paris, Cesare Rancilio Editeur, 1982.</font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong><font
size="3">Grands Classiques Zen Pomes de Daichi 2</font> </strong><br>
(229 pomes) <br>
Collection AZI, Daruma, Paris, 1995</font></p>
<blockquote>
<blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><em>La vie au
mont Hozan</em></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Brlant de
l'encens, je m'assieds sous un vieux pin<br>
Le vent souffle et la rose froide trempe ma robe de moine<br>
Un jour, je me suis lev de mon zafu, et je suis descendu dans la valle
bleue.<br>
En partant, dans la bouteille, j'ai puis hors du courant la lune du
matin. </font></p>
<p>&nbsp;</p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">La renomme
et ses liens, le profit et ses chanes, qu'ils passent et ne restent pas, <br>
J'obscurcis mes traces dans la brume et les nuages, au milieu de l'eau et
des pierres. <br>
Je fais cuire des lgumes dans une marmite aux pieds recourbs, <br>
rester dans les montagnes, je suis sans effort le style des anciens.
</font></p>
<p>&nbsp;</p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Le matre qui
est l'intrieur de l'ermitage, c'est l'extrieur qu'ils le cherchent, <br>
Ils ont eu vent du calme et c'est dans le bruit qu'ils s'en enquirent.
<br>
Sans aucun doute, les hommes de la voie n'ont certainement jamais sjourn
hors des nuages, <br>
Mais lorsqu'on est sans esprit, o qu'on aille, il s'agit d'une
montagne.</font></p>
<p>&nbsp;</p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><em>Muj
sepp no wa</em></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Les tres non
sensibles l'entendent. <br>
Le vent sme le dsordre dans la froide fort et les feuilles envahissent
le jardin <br>
Mme s'il n'y a personne, le mur d'enceinte a des oreilles. <br>
Lanternes de pierre et colonnes, s'il vous plat, n'levez pas la voix
pendant un petit moment.</font></p>
<p>&nbsp;</p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Si quelqu'un
demande ce qu'est le vrai Zen, <br>
il n'est pas ncessaire que vous ouvriez la bouche pour l'expliquer. <br>
Exposez tous les aspects de votre posture en zazen. <br>
Alors le vent du printemps soufflera et fera clore la merveilleuse fleur
du prunier.</font></p>
<p>&nbsp;</p>
Pgina 10
daichi.txt
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Le chien de
Joshu n'a pas la nature de Bouddha <br>
Mais c'est dix mille fois mieux que la nature du chat. <br>
Si vous ne pouvez croire cela, s'il vous plat, allez dans le jardin et
regardez ! <br>
Qu'est-ce-qui est le plus grand, le concombre ou le navet ? </font></p>
<p>&nbsp;</p>
</blockquote>
</blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong><font
size="3">KARMA<br>
Pome de Matre Dachi</font></strong><br>
traduit et comment par Matre Tasen Deshimaru <br>
In: <em>ZEN</em>, Bulletin de l'Association Zen d'Europe, No. 16, 1978
</font></p>
<blockquote>
<blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Ne pas
cacher, ne pas couvrir,<br>
Ne pas se dprimer est difficile sur la voie normale. <br>
Ne pas cacher, ne pas recouvrir, ne pas se dprimer <br>
C'est la voie normale, dans la difficult. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Sous la haute
montagne <br>
Une voie droite.<br>
Qui va sur ce chemin ainsi <br>
Avec le groupe des renards? </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Avant
Bouddha, Yakujo a dit : <br>
Aujourd'hui vous devez certainement <br>
trouver l'me du renard,<br>
Mme si elle est compltement recouverte <br>
dans un endroit sombre. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Etudiez
l'histoire de plus de 500 vies <br>
Quand vous vous trompez de hros<br>
Vous devez aller au fond de votre erreur, <br>
Quand vous tes intimes<br>
Vous devez aller tout droit au fond de cette' intimit. </font><br>
</p>
</blockquote>
</blockquote>
<p> <font size="2" face="Verdana, Arial, Helvetica, sans-serif"></font><font
size="2" face="Verdana, Arial, Helvetica, sans-serif"><br>
</font></p>
<p>&nbsp;</p>
<p><font size="2"><strong><font face="Verdana, Arial, Helvetica, sans-serif"
size="5"><a name="m1" id="m1"></a></font><font size="2" face="Verdana, Arial,
Helvetica, sans-serif"><img src="https://terebess.hu/zen/magyar.gif" width="36"
height="25" border="0"></font></strong></font></p>
<p align="left"><font size="2" face="Verdana, Arial, Helvetica, sans-serif">
<strong><font size="2"><font size="3" face="Verdana, Arial, Helvetica,
Pgina 11
daichi.txt
sans-serif"> Daichi Sokei (12901366)</font></font><br>
<font size="3">Waka s fohsz</font></strong> <br>
Ferenczy va fordtsa (Lucien Stryk s Takashi Ikemoto utn) <br>
<em>A Krsi Csoma Sndor Intzet Kzlemnyei,</em> Budapest, 1974/1-2., 35-36.
oldal </font></p>
<p align="left"><font size="2" face="Verdana, Arial, Helvetica,
sans-serif">Daichi a satorit ht vi gyakorls utn rte el Keizan mester keze
alatt,<br>
amikor vletlenl megpillantott a templom folyosjn egy szerzetest.<br>
25 ves korban Knba hajzik, ahol tiz vet tlt el tantssal.<br>
Japnba visszatrve, Keizan ajnlsa alapjn, Meiho rkbe lp.<br>
Utols veit egy hegyi remetesgben tlti, ahol verseit rja.</font></p>
<blockquote>
<p align="left"><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><br>
<strong>Vgnlkli gondolatsorok -<br>
arasznyi az let;<br>
szz v, harminchatezer nap,<br>
egy tavaszon t lmodik a pillang.</strong></font></p>
<p align="left"><strong><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><br>
</font></strong><font face="Verdana, Arial, Helvetica,
sans-serif"><strong><font size="2">Egyetlen vgyam, hogy e testet, szleim
szlttjt, a Buddha, a Tan s a <br>
Kzssg fogadalom-cenjnak szentelhessem. Brcsak minden cselekedetem<br>
sszhangban llna a szent elrsokkal s segten a Buddha Tant<br>
a szlets s hall krforgsn t Buddhaknt val szletsemig. Brcsak<br>
soha el nem fradnk a lnyek dvnek szolglatban, brmily ltforma<br>
is jutna osztlyrszeml. Brcsak fllkerekedhetnk a lndzsk erdejn,
<br>
a kardok hegyn, a forr stn s az g faszn sncn, mindenkor<br>
szolglva az Igaz Trvny szemnek kincst. Brcsak a Buddha, a<br>
Tan s a Kzssg tanskodnk hitem mellett. Brcsak a Buddhk s
ptrirkk<br>
riznnek engem!</font></strong></font></p>
</blockquote>
<p align="left">&nbsp;</p>
<p align="left">&nbsp;</p>
<p align="left"><font size="2"><strong><font face="Verdana, Arial, Helvetica,
sans-serif" size="5"><a name="m2" id="m2"></a></font></strong></font></p>
<p align="left"><font size="2"><strong><font size="2" face="Verdana, Arial,
Helvetica, sans-serif"><strong><font size="3">Daicsi Szokei<br>
Huszonngy ra zen</font></strong> <br>
</font></strong><font size="2" face="Verdana, Arial, Helvetica,
sans-serif">[Juniji-hogo] <strong><br>
</strong>Fordtotta: Szigeti Gyrgy<br>
In: <em>Naparc Buddha: a zen szellemisge s gyakorlata </em><br>
[Budapest], A Tan Kapuja : Vizsom, [2005], 20-24. oldal. </font></font></p>
<blockquote>
<p align="left"><font size="2" face="Verdana, Arial, Helvetica,
sans-serif">Daicsi Szokei zendzsi a Szt hagyomny egyik kpviselje rta:
</font></p>
Pgina 12
daichi.txt
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"> A buddhk s
ptrirkk kizrlag a zazen gyakorlatot adtk t <br>
tantvnyaiknak. ljetek keresztbe tett lbakkal, kezetek a kozmikus <br>
mudrt formzza, hzztok ki magatokat, s ne izegjetek-mozogjatok. <br>
Ne gondolkodjatok semmin, mg a buddhista tantson sem. Idzze-<br>
tek a meghalad blcsessgben. A buddhk fogadalmainak cenjba <br>
lpve viselkedjetek Buddhaknt, s vesztstek el a testisghez val<br>
ragaszkodsotokat. Ha a kolostori letet vlasztotttok, tbb ne lp-<br>
jetek vilgiak otthonba. Szenteljtek magatokat a vallsi gyakorlatok-<br>
nak, a templomi szablyokat kvetve. A szablyok elrjk, mit kell <br>
tennetek a nap folyamn. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">A nap kezddjn
a tigris rjban (hajnali hrom rakor). bred-<br>
jetek fel, amint meghalljtok a hajnali harang vagy dob hv szavt, <br>
vegytek magatokra kesztokat, s a nyl rjnak kzepig (reggel hat <br>
rig) csndesen elmlkedjetek. Ha ezt tl hossznak tallntok, kon-<br>
gasstok meg a harangot a tigris rjnak kzepn (hajnali ngy rakor),
<br>
s a nyl rjnak kzepig (reggel hat rig) csndesen elmlkedjetek. <br>
A tigris rjban ljetek tisztn, a sors karmtl mentesen. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">A nyl rjt
kveten (reggel ht rakor) fogyassztok el rizsks-<br>
tokat. sszpontostsatok az evsre, elmlkedjetek a hat pramitn a hat
<br>
zt kstolvn, s mormoljtok kzben a rizsksaevs tz dvt. Ne b-<br>
resszetek j vagy gonosz gondolatokat. tkezs kzben sszpontost-<br>
satok a rizsksra, s ne foglalkozzatok a zazennel vagy ms cseleke-<br>
detekkel. Ez a rizsksaevs idejnek megtiszttsa. a rizsksaevs <br>
szellemisgnek megvalstsa. Ezt megvalstvn tisztn felismeritek <br>
a buddhk s ptrirkk tudatt. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Ha a srkny
rjban (reggel ht rakor) odakint mg stt <br>
van, tltstek idtket csndes elmlkedssel, ugyangy, mint a nyl <br>
rjban (hajnali t s reggel ht ra kztt) tetttek. Amikor eljn a
szt-<br>
ra recitls ideje, kt kzzel tartva zsolozsms knyveteket szvbl <br>
fakadan nekeljetek, elfeledve kzben a zazent s az tkezst. Ne <br>
figyeljetek msra. Ez a sztra recitls idejnek megtiszttsa, a sztra
<br>
recitls szellemisgnek megvalstsa. Ezt megvalstvn a sors <br>
karma elenged benneteket, a buddhk s ptrirkk sorba lptek. <br>
A sztra recitls utn trjetek csndes pihenre. Kzben ne gondol-<br>
kodjatok vilgi gyeken. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">A srkny
rjnak kzeptl (reggel nyolc rtl) a kgy rjnak <br>
kzepig (reggel tz rig) gesse tek tmjnt, kongasstok meg a haran-<br>
got, s elmlkedjetek zazen tartsban. Ne bresszetek gondolatokat: <br>
ne gondolkodjatok a buddhk s ptrirkk tanain, a vilgi let hvs-<br>
gain vagy gonoszsgain. A zazen lnyege a tkletes megszabaduls,<br>
a tudat teljes felolddsa. Ezt megvalstvn a sors karma elenged <br>
benneteket, a buddhk s ptrirkk sorba lptek. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">A zazen
Pgina 13
daichi.txt
gyakorlat utn ebdig tltstek idtket pihenssel. Erre <br>
az idszakra a kvetkez szablyok rvnyesek: Az idsebbeket gy <br>
tiszteljtek, ahogyan a Buddht. A betegeket gy poljtok, mintha <br>
a szleitek lennnek. Ne beszljetek hangosan, ne csevegjetek haszta-<br>
lan dolgokrl. Ne feledjtek az let mulandsgt, hogy brmelyik pil-<br>
lanatban meghalhattok. A Buddha Trvnynek megfelelen visel-<br>
kedjetek a kzssgi terem padljn lve, a termet elhagyva, oda kint <br>
stlva, trsaitokkal beszlgetve. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Az ebdet a l
rjban (dleltt tizenegy rakor) szolgljk fel.<br>
Tartstok szben a reggeli tkezs szablyait. Ezt megvalstvn a sors <br>
karma elenged benneteket, a buddhk s ptrirkk sorba lptek. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">A juh rjnak
kezdettl (dli egy rtl) a majom rjnak kze-<br>
pig (dlutn ngy rig) szabadon tehettek, amit akartok. Ne feledjtek
<br>
azonban a korbban emltetteket: az let mulandsgt, a vltozs tr-<br>
vnyt. Ne tltstek ezt az idszakot sem hasztalan dolgokkal. Ez a juh <br>
rjnak szellemisge. Ezt megvalstvn a sors karma elenged ben-<br>
neteket, a buddhk s ptrirkk sorba lptek. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">A majom
rjnak kzeptl (dlutn ngy rtl) a tyk rjnak <br>
kzepig (este kilenc rig) elmlkedjetek zazen tartsban. Ne feledjtek
<br>
korbbi tancsaimat. Ezt megvalstvn a sors karma elenged benne-<br>
teket, a buddhk s ptrirkk sorba lptek. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Ha gondoljtok,
kzbekelhettek sztra recitlst, s egy rvidke <br>
pihent a tyk rjnak kzepe (este hat ra) s a kutya rjnak kezde-<br>
te (este ht ra) kztt, Ne aggodalmaskodjatok. Vgezztek dolgotokat, <br>
hogy a percek frgn telhessenek. Ne feledjtek az let mulandsgt. <br>
Ezt megvalstvn testben s szellemben tlnyegltk buddhkk <br>
s ptrirkkk. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">A kutya
rjban (este ht s kilenc ra kztt) elmlkedjetek zazen <br>
tartsban. Viselkedjetek a mr elmondottak szerint, Ezt megvalstvn <br>
a sors karma elenged benneteket, a buddhk s ptrirkk sorba lptek.
</font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">A vaddiszn
rjban (este kilenc s tizenegy ra kztt) szabadon <br>
tehettek, amit akartok. Ha kedvetek gy hozza, folytasstok tovbb<br>
a csndes elmlkedst, vagy fekdjetek le aludni. Ha mg nem vagy-<br>
tok lmos ak, beszlgessetek trsaitokkal a buddhista tantsrl. Ezeket
<br>
felttlenl figyelmetekbe ajnlom. Mondanom sem kell, hogy a bkes-<br>
sget, a nyugalmat meg kell riznetek mindenkor, Az alvs ugyan-<br>
olyan fontos, mint a zazen vagy a sztra recitls. Az alvs mdja <br>
a kvetkez: jobb oldalatokra fordulva fekdjetek, kntstk vt ne <br>
oldozztok meg. Alvs kzben ne gondolkodjatok, csak pihenjetek. <br>
Ezt megvalstvn a sors karma elenged benneteket, a buddhk s pt-<br>
rirkk sorba lptek. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Skjamuni
Pgina 14
daichi.txt
Buddha pldjt kvetve az egr rjban (jszaka <br>
tizenegy rakor) trjetek nyugovra. s a tigris rjban (hajnali hrom
<br>
rakor) bredjetek fel. Noha az egr rja az alvs ideje, kivl csndes
<br>
elmlkedsre is. Ha csndes visszavonultsgban ltek remetekunyh-<br>
tokban, s fnyln vilgt a hold, ljetek alv prntokra s elmlked-<br>
jetek. Mg alvs kor is Buddhaknt viselkedjetek. Ezt megvalstvn <br>
a sors karma elenged benneteket, a buddhk s ptrirkk sorba <br>
lptek. s akkor nem tlttttek hasztalanul az egr rjt sem. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">A tehn
rjban (jjel egy s hajnali hrom ra kztt) is rizztek <br>
meg a buddhk letmdjt. Buddhk vagytok. Ne tltstek idtket <br>
hasztalanul mg a tehn rjban sem. Az ls s fekvs a buddha-t <br>
rsze. Legyetek berek a tehn rjban is. Ezt megvalstvn a sors <br>
karma elenged benneteket, a buddhk s ptrirkk sorba lptek. <br>
Minden pillanat megvilgosods. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Ne csak zazen
gyakorlat kzben legyetek szintk, de a pihen-<br>
idben is. A tigris rjtl kezdve a tehn rjnak leteltig rizztek
<br>
meg egysgeteket a buddha-ttal. Ha egyetlen napot a buddhk <br>
s ptrirkk szellemben tlttk el, letetek htralev rsze annak <br>
a napnak a szellemben fog eltelni. </font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">Ha tiszta
szvvel el fogadjtok a buddhk s ptrirkk, illetve ta-<br>
ntmesrereitek tantst, ha a hrom drgasg fogadalmnak cen-<br>
jba lptek, akkor testben s szellemben tlnyeglve buddhkk <br>
lesztek. Ezt megvalstvn a sors karma elenged benneteket, s min-<br>
dent visszafizettek szleiteknek. A monds szerint a Buddha mrhe-<br>
tetlenl hossz idn keresztl elmlkedett. Az a vgtelen id egyetlen<br>
nap s jszaka szellemi tja volt. Ne hagyjtok el a kolostort, s ne <br>
tartzkodjatok vilgiak otthonban egyetlen napot sem.</font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif">A zazen lnyege
a tudat teljes felolddsa. Ha csakugyan buddhkk <br>
akartok vlni ebben az letetekben, akkor elmlkedjetek sznte-<br>
lenl.<em>&quot;</em></font></p>
<p>&nbsp;</p>
</blockquote>
<p> <strong><font size="3" face="Verdana, Arial, Helvetica, sans-serif"><a
href="Myoken_Juniji_kommentar.pdf" target="_blank">Yvon Myoken Bec: Juniji-hogo
kommentr</a> </font></strong><font size="3" face="Verdana, Arial, Helvetica,
sans-serif">(PDF) </font></p>
<blockquote>
<p>&nbsp;</p>
<p>&nbsp;</p>
</blockquote>
<p align="left">&nbsp;</p>

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