..续本文上一页e;jushrī) could not follow in Yuima”s track.

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　　[1] R. D. M. Shaw, The Blue Cliff Records: The Hekigan Roku, London: Michael Joseph, 1961.

　　[2] An ironical eulogy by Setchō of Yuima, who is a good example of the bodhisattva.

　　[3] See the quotation from Dōgen”s Shōbōgenzō, below:

　　After all, Yuima”s silence and his illness should be understood not just as the “finger to point at the moon,” but also as the actual practice of the ultimate teaching of Buddha. This is the Bodhisattva”s way which is neither for yourself nor for others, but for Buddhism. Dogen-Zen master says: “When you practice right practice, your inner treasure house will open by

　　itself and the treasures will offer themselves for your free use (Oneness of duality).”

　　“By the Awakening of the Wisdom-Heart is meant the earnest desire to save all beings, even before we ourselves (laymen and priests) have attained Enlightenment. Anyone who cherishes this desire is the great teacher of all living beings. Even a little girl seven years old may be the teacher of four classes of men. This spirituality has nothing to do with sexes or age in the law of the supreme teaching of Buddha (duality of oneness).”

　　“The Buddha Shākyamuni is to be found in one”s own mind. Find out what this one mind is, and by so doing you will show your gratitude to the Buddha” (Dōgen).

　　[4] He cleared up his mind of discriminating ideas, of gaining or losing, good or bad, and waited for Buddha”s disciples” visit.

　　[5] When Mañjushrī was asked about the doctrine of obtaining non-duality, he said: “No words, no verses, no interpretations.” But Yuima did not say anything when he was asked back about it, just as if he had collapsed. But his “no answer” in this case was the best relish ever given by any disciple of Buddha to the eternal teaching of non-duality.

　　[6] However, later, even Zen students became attached to his silence without knowing that we should realize the same truth even in the prattle of an old man. Setchō is said to be very kind in that he did not say anything about Yuima”s silence so that his students would not be attached to the practice of silence alone. When Mañjushrī was talking about the ultimate teaching, the whole world was nothing but Mañjushrī”s and there was no Yuima; and when Mañjushrī and the other disciples of Buddha were listening to Yuima, the whole universe was Yuima and there were no disciples of Buddha. For this reason, you should say that before Mañjushrī disappears Yuima appears expressing one whole universe in different connotations. This is called the oneness of the duality or the doctrine of non-duality. The Bodhisattva”s way of life is supported by this truth.

《Model Subject No· 84》全文阅读结束。