I said [there] I intended to call the post “the Master’s Intention”. - As you can see, I did not. - The main part is really the part marked in yellow as I said. The marks in gray are for what appears in the original text in Chinese characters only, - unlike the most where there are Japanese characters too. - Nishijima says this stands out in the original text and so he had it italicized in his translation of the Shobogenzo. Here I had a light gray background used instead.
- However, - the point is about what Master Dogen is saying in the part I marked in yellow. - I added the rest too because it seems nicer this way and perhaps keeps things somewhat more in some context. It is not essentially necessary. I might have had just the last section alone.
- As for what Dogen is saying, - you can check the older post I mentioned. - Kalo goes somewhat further in what he is saying but still the cation is not about a different issue. It is very tempting sometimes to speak of what you don't know.
Tao Te Ching says (Kalo's translation to Hebrew which I here translated to English, - not the same as the source) “he who knows does not speak; - he who speaks does not know”. - Master Sensu said to Master Kasan (90th story in book 1 of the Shinji Shobogenzo) to erase his footprints in the place where he conceals his body. (- but not to conceal his body where he has erased his footprints)
- Some don't care about these things at all. - Unaware of their meaning.
- Here's the text: -
- “In general, a beginner’s sentimental thinking cannot imagine the Buddha’s truth—[the beginner] fathoms, but does not hit the target. Even though we do not fathom [the truth] as beginners, we should not deny that there is perfect realization in the ultimate state. [Still,] the inner depths of the perfect state are beyond the beginner’s shallow consciousness. [The beginner] must just endeavor, through concrete conduct, to tread the path of the ancient saints. At this time, in visiting teachers and seeking the truth, there are mountains to climb and oceans to cross. While we are seeking a guiding teacher, or hoping to find a [good] counselor, one comes down from the heavens, or springs out from the earth. At the place where we meet him, he makes sentient beings speak the truth and makes non-sentient beings speak the truth, and we listen with body and listen with mind. Listening with the ears is everyday tea and meals, but hearing the sound through the eyes is just the ambiguous, or the undecided, itself. In meeting Buddha, we meet ourselves as Buddha and others as Buddha, and we meet great buddhas and small buddhas. Do not be surprised by or afraid of a great buddha. Do not doubt or worry about a small buddha. The great buddhas and small buddhas referred to here are recognized, presently, as the form of the mountains and the voices of the river-valley. In this the Wide and Long Tongue exists, and eighty-four thousand verses exist; the manifestation is far transcendent, and the insight is unique and exceptional. For this reason, secular [teachings] say “It gets higher and higher, and harder and harder.” And a past buddha says, “It pervades the sky and pervades the meridians.” Spring pines possess constant freshness, and an autumn chrysanthemum possesses sublime beauty, but they are nothing other than the direct and concrete. When good counselors arrive in this field of earth, they may be great masters to human beings and gods. Someone who randomly affects the forms of teaching others, without arriving in this field of earth, is a great nuisance to human beings and gods. How could [people] who do not know the spring pines, and who do not see the autumn chrysanthemum, be worth the price of their straw sandals? How could they cut out the roots?”.
It is from the chapter Keisei-sanshiki in the Shobogenzo. For footnotes you can refer to the link to Book 1 on the right.
And here's just the last central part again: -
- “Spring pines possess constant freshness, and an autumn chrysanthemum possesses sublime beauty, but they are nothing other than the direct and concrete. When good counselors arrive in this field of earth, they may be great masters to human beings and gods. Someone who randomly affects the forms of teaching others, without arriving in this field of earth, is a great nuisance to human beings and gods. How could [people] who do not know the spring pines, and who do not see the autumn chrysanthemum, be worth the price of their straw sandals? How could they cut out the roots?”.
- The term “arriving in this field of earth” is of dual meaning, but I will not get to it here.
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