Jijuyu Zammai (Self-Fulfilling Samadhi)
Ancestors and buddhas, who have maintained the buddha dharma,
all have held that practice based upon proper sitting in zazen
in jijuyu samadhi was the right path through which their enlightenment
opened.
 In
India and China, those who have gained enlightenment have
all followed in this way of practice. It is based upon the
right transmission of the wonderful means in private encounter
from master to disciple, and their receiving and maintaining
of its authentic essence.
According to the authentic tradition of Buddhism, this Buddha
dharma, transmitted rightly and directly from one to another,
is the supreme of the supreme.
From the first time you meet your master and receive the
teaching, you have no need for either incense-offerings, homage-paying,
nembutsu (repeating the name of Buddha),, penance disciplines,
or silent sutra-readings; only cast off body and mind in zazen.
When even for a short period of time you sit properly in
samadhi, imprinting the Buddha-seal in your three activities
(deeds, words, and thoughts), each and every thing excluding
none is the Buddha-seal, and all space without exception is
enlightenment.
Accordingly, it makes buddha-tathagatas all increase the
dharma-joy of their original source, and renew the adornments
of the way of enlightenment. Then, when all classes of all
beings in the ten directions of the universe - the hell-dwellers,
hungry ghosts, and animals; the fighting demons, humans, and
devas - all together at one time being bright and pure in
body and mind, realize the stage of absolute emancipation
and reveal their original aspect, at that time all things
together come to realization in themselves of the true enlightenment
of the Buddha, utilize the Buddha-body, immediately leap the
confines of this personal enlightenment, sit properly beneath
the kingly tree of enlightenment, turn simultaneously the
great and utterly incomprehensible dharma wheel, and expound
the ultimate and profound prajna free from all human agency.
Since, moreover, these enlightened ones in their turn enter
into the way of imperceptible mutual assistance, the person
in zazen without fail casts off body and mind, severs the
heretofore disordered and defiled thoughts and views emanating
from his discriminating consciousness, conforms totally in
himself to the genuine Buddha dharma, and assists universally
in performing the work of buddhas at each of the various places
the buddha-tathagatas teach, that are a infinitely numberless
as the smallest atom-particles; imparting universally the
KI transcending Buddha, vigorously uplifting the dharma (HO)
transcending Buddha
Then the land, the trees and grasses, fences, walls, tiles
and pebbles, all the various things in the ten directions,
perform the work of buddhas. Because of this, all persons
who share in the wind and water benefits thus produced receive
the unperceived help of the buddhas' wonderful and incomprehensible
teaching and guidance, and all manifest their inherent enlightenment.
Since all who receive and employ this fire and water turn
round and round the teaching of original enlightenment, all
who dwell and talk together with them also join with one another
in possessing inexhaustible, unceasing, incomprehensible,
and immeasurable Buddha dharma, inside and outside throughout
the universe.
 Yet
such things are not mingled in the perceptions of one sitting
in zazen because (this occurs) in the stillness of samadhi
beyond human artifice, and is in itself realization. If practice
and realization were two different stages as ordinary people
consider them to be, the one sitting in zazen and things should
perceive each other. To be associated with perception is not
the mark of realization, because the mark of realization is
to be beyond such illusions.
Moreover, although in realization the mind (of the zazen
practical) and its objects both arise and disappear within
the stillness of samadhi, since it occurs within the sphere
of jijuyu, it does not disturb a single mote of dust, nor
infringe upon a single phenomenon. It does great and wide-ranging
Buddha-work, and performs the exceedingly profound, recondite
activities of preaching and enlightening.
The trees, grasses, and land involved in this all emit a
bright and shining light, and preach the profound and incomprehensible
dharma; and it is endless. Trees and grasses, wall and fence
expound and exalt the dharma for the sake of ordinary people,
sages, and all living beings. Ordinary people, sages, and
all living beings in turn preach and exalt the dharma for
the sake of trees, grasses, wall, and fence. The dimension
of self-enlightenment enlightening others basically is fully
replete with the characteristics of realization, and causes
the principle of realization unceasingly.
Because of this, when even just one person, at one time,
sits in zazen, they become, imperceptibly, one with each and
all of the myriad things, and permeate completely all time,
so that within the limitless universe, throughout past, future,
and present, they are performing the eternal and ceaseless
work of guiding beings to enlightenment.
It is, for each and every thing, one and the same undifferentiated
practice, and undifferentiated realization. Only this is not
limited to the practice of sitting alone; the sound that issues
from the striking of emptiness is an endless and wondrous
voice that resounds before and after the fall of the hammer.
And this is not all the practice of zazen does. Each and
every thing is, in its original aspect, provided original
practice - it cannot be measured or comprehended.
|