The Zen Master's Dance - 15 - Genjo Koan (middle of p. 59 to Bottom of p. 62)

[Jundo]

[Geika]

An unread book turns to a read book and it does not turn to an unread book again. But do not think that the read book is the future and the unread book is past. Rather, the read book is wholly a book with nothing remaining, and that unread book is just an unread book with nothing more. You should understand that an unread book abides in the phenomenal expression and wholeness of an unread book, which fully includes its own past and future yet is independent of all past and future. A read book abides in the phenomenal expression and wholeness of a read book, which fully includes its own past and future too.

Just as an unread book does not turn to an unread book again after it is a read book, do not think of returning to birth after death.

Thus, it is an established rule in Buddhist teachings to deny that an unread book turns into a read book. Therefore, an unread book is understood as non-unread book, for in the time of the unread book there is no other book with which to compare it. It is an unshakable teaching in Buddha’s preaching that a read book does not turn into an unread book or another book. Therefore, a read book is understood as a non-read book when there is no other moment with which to compare it.

An unread book is a situation complete in this moment. A read book is a situation complete in this moment. They are the same as winter and spring. We do not say that winter becomes spring, nor do we say that spring becomes summer.

Gassho
Sat, lah

[Jundo]

An unread book turns to a read book and it does not turn to an unread book again. But do not think that the read book is the future and the unread book is past. Rather, the read book is wholly a book with nothing remaining, and that unread book is just an unread book with nothing more. You should understand that an unread book abides in the phenomenal expression and wholeness of an unread book, which fully includes its own past and future yet is independent of all past and future. A read book abides in the phenomenal expression and wholeness of a read book, which fully includes its own past and future too.

Just as an unread book does not turn to an unread book again after it is a read book, do not think of returning to birth after death.

Thus, it is an established rule in Buddhist teachings to deny that an unread book turns into a read book. Therefore, an unread book is understood as non-unread book, for in the time of the unread book there is no other book with which to compare it. It is an unshakable teaching in Buddha’s preaching that a read book does not turn into an unread book or another book. Therefore, a read book is understood as a non-read book when there is no other moment with which to compare it.

An unread book is a situation complete in this moment. A read book is a situation complete in this moment. They are the same as winter and spring. We do not say that winter becomes spring, nor do we say that spring becomes summer.

Gassho
Sat, lah

But Geika, you went by the book, but you missed the boat!

Gassho, Jundo

STLah

[Geika]

But Geika, you went by the book, but you missed the boat!

Gassho, Jundo

STLah

I got seasick!

Gassho
Sat, lah]]]

[Tomás ESP]

1) When you fly on a plane and look out through the window, you might feel that the mountain is moving. But when you turn your eyes toward the plane, you may then feel that the plane is moving. In the same way, if you observe the myriad things of the world with confused ideas of body and mind you might assume that your mind and nature are enduring and stand separate from things. But when you intimately practice and turn within, it will become clear that nothing at all has a fixed, individual self.

2) Caterpillar becomes Butterfly and it does not become Caterpillar again. But do not think that Butterfly is the future and Caterpillar is past. Rather, Butterfly is wholly Butterfly with nothing remaining, and that Caterpillar is just Caterpillar with nothing more. You should understand that Caterpillar abides in the phenomenal expression and wholeness of Caterpillar, which fully includes its own past and future yet is independent of all past and future. Butterfly abides in the phenomenal expression and wholeness of Butterfly, which fully includes its own past and future too.

Just as Caterpillar does not turn to Caterpillar again after it is Butterfly, do not think of returning to birth after death.

Thus, it is an established rule in Buddhist teachings to deny that Caterpillar turns into Butterfly. Therefore, Caterpillar is understood as no-Caterpillar, for in the time of Caterpillar there is no other Caterpillar with which to compare it. It is an unshakable teaching in Buddha’s preaching that Butterfly does not turn into Caterpillar or Old Butterfly. Therefore, Butterfly is understood as no-Butterfly when there is no other moment with which to compare it.

Caterpillar is a situation complete in this moment. Butterfly is a situation complete in this moment. They are the same as winter and spring. We do not say that winter becomes spring, nor do we say that spring becomes summer.

Gassho, Tomás
Sat&LaH

[Jundo]

tsuku.jpg

[ZenKen]

My attempts:

1.
When you practice kata and look down at the dojo floor, you might feel that the floor is moving. But when you turn your eyes toward your body, you may then feel that your body is moving. In the same way, if you observe the myriad things of the world with confused ideas of body and mind you might assume that your mind and nature are enduring and stand separate from things. But when you intimately practice and turn within, it will become clear that nothing at all has a fixed, individual self.

2.
Ingredients turn into a meal and do not turn to ingredients again. But do not think that the neal is the future and the ingredients are the past. Rather, the meal is wholly the meal with nothing remaining, and the ingredients are just ingredients with nothing more. You should understand that ingredients abide in the phenomenal expression and wholeness of ingredients, which fully include their own past and future yet is independent of all past and future. Meals abide in the phenomenal expression and wholeness of meals, which fully include their own past and future too.

Just as ingredients do not turn to ingredients again after they become a meal, do not think of returning to birth after death.

Thus, it is an established rule in Buddhist teachings to deny that birth turns into death. Therefore, birth is understood as no-birth, for in the time of birth there is no other moment with which to compare it. It is an unshakable teaching in Buddha’s preaching that death does not turn into birth. Therefore, death is understood as no-death when there is no other moment with which to compare it.

Birth is a situation complete in this moment. Death is a situation complete in this moment. They are the same as winter and spring. We do not say that winter becomes spring, nor do we say that spring becomes summer.

Anna
Sat today

[Jundo]

[Eamonn]

[ATTACH=CONFIG]7562[/ATTACH]

When you look at the trees from the bike butter, the cream... This one's tricky...

[DanM]

1. When you surf on a board and look at the wave, you might feel that the wave is moving. But when you turn your eyes toward the board, you may then feel that the board is moving. In the same way, if you observe the myriad things of the world with confused ideas of body and mind you might assume that your mind and nature are enduring and stand separate from things. But when you intimately practice and turn within, it will become clear that nothing at all has a fixed, individual self.

2. (I recently ran a marathon, and this is the point at which it all started to get a little hard) Mile 18 turns to mile 19 and it does not turn to mile 18 again. But do not think that mile 19 is the future and mile 18 is past. Rather, mile 19 is wholly mile 19 with nothing remaining, and mile 18 is just mile 18 with nothing more. You should understand that mile 18 abides in the phenomenal expression and wholeness of mile 18, which fully includes its own past and future yet is independent of all past and future. Mile 19 abides in the phenomenal expression and wholeness of mile 19, which fully includes its own past and future too.

Just as mile 18 does not turn to mile 18 again after it is mile 19, do not think of returning to birth after death.

Thus, it is an established rule in Buddhist teachings to deny that mile 18 turns into mile 19. Therefore, mile 18 is understood as no-mile 18, for in the time of mile 18 there is no other moment with which to compare it. It is an unshakable teaching in Buddha’s preaching that mile 19 does not turn into mile 18. Therefore, mile 19 is understood as no-mile 19 when there is no other moment with which to compare it.

Mile 18 is a situation complete in this moment. Mile 19 is a situation complete in this moment. They are the same as winter and spring. We do not say that winter becomes spring, nor do we say that spring becomes summer.

Gassho,
Dan
Sat today

[Jundo]

[DanM]

If only I was as comfortable at (no-)mile 19 as those runners look!

ST/LAH

[Onkai]

(1)
When you walk along a path and look at the trees you might feel that the trees are moving. But when you turn your eyes toward your feet you may then feel that you are moving. In the same way, if you observe the myriad things of the world with confused ideas of body and mind you might assume that your mind and nature are enduring and stand separate from things. But when you intimately practice and turn within, it will become clear that nothing at all has a fixed, individual self.

(2)
Candy turns to a liquid in your mouth and it does not turn to candy again. But do not think that the liquid in your mouth is the future and candy is past. Rather, the liquid in your mouth is wholly liquid in your mouth with nothing remaining, and that candy is just candy with nothing more. You should understand that candy abides in the phenomenal expression and wholeness of candy, which fully includes its own past and future yet is independent of all past and future. Liquid in your mouth abides in the phenomenal expression and wholeness of liquid in your mouth, which fully includes its own past and future too.

Just as candy does not turn to candy again after it is liquid in your mouth, do not think of returning to birth after death.

Thus, it is an established rule in Buddhist teachings to deny that candy turns into liquid in your mouth. Therefore, candy is understood as no candy, for in the time of candy there is no other state with which to compare it. It is an unshakable teaching in Buddha’s preaching that liquid in your mouth does not turn into candy, or glucose in the bloodstream. Therefore, liquid in your mouth is understood as no-liquid in your mouth when there is no other moment with which to compare it.

Candy is a situation complete in this moment. Liquid in your mouth is a situation complete in this moment. They are the same as winter and spring. We do not say that winter becomes spring, nor do we say that spring becomes summer.

Gassho,
Onkai
Sat/lah

[Jundo]

[Onkai]

:=)

Gassho,
Onkai
Sat/lah