Master Dogen's: 8 Translations

Master Dogens
UJI
8 translations
Uji
by Eihei Dogen
This is a compilation of several translations. I found some of them on the Web, and we know that what we find there is not always perfect. Obviously some of them are incomplete. I may also have made some mistakes in the process. The great variations between these documents illustrates one more time the Italian proverb: Traduttore - Traditore, or as I heard once during a dharma talk, this time about translations of Genjokoan : Translations are like mistresses, the most beautiful one are usually not the more faithful I believe a comparative study of the different versions can help us better understand some of the not so clear aspects of this text
1. UJI - translated by Reiho Masunaga

(http://www.thezensite.com/ZenTeachings/Dogen_Teachings/Uji.htm)
2. Uji - The Time-Being -translated by Dan Welch and Kazuaki Tanahashi

in: 'The Moon in a Dewdrop; writings of Zen Master Dogen'
3. Uji del maestro zen Dogen. traduccin espanola por Francisco Jos Ramos 4. UJI Existence Time - translated by Gudo Nishijima & Chodo Cross
in Master Dogens Shobogenzo Book 1
5. Uji -Time-Present: A modern interpretation by Michael Eido Luetchford 6. UJI - Shasta Abbey translation
(http://www.shastaabbey.org/)
7. Being Time translated by Thomas Cleary

in Shobogenzo: Zen Essays by Dogen
8. BEING-TIME translated by Waddell and Abe

in The Heart of Dogens Shobogenzo
Eihei Dogen UJI 8 translations compiled by Frederic Lecut May 2009 Page 1
1 Translated by Reiho Masunaga The Zen master (Yueh-shan) says: "Standing on the peak of a high mountain is uji.
2 Translated by Dan Welch and Kazuaki Tanahashi
3 Traduccin espanola por Francisco Jos Ramos
4 Transation Nishijima
5 Translation by Michael Eido Luetchford
6 Shasta Abbaye Translation
7 Being Time Thomas Cleary
8 BEING-TIME: (Waddell and Abe) An old Buddha said: For the time being, I stand astride the highest mountain peaks. For the time being, I move on the deepest depths of the ocean floor. For the time being, I'm three heads and eight arms. For the time being, I'm eight feet or sixteen feet.
A buddha of old said:

For the time being stand on top of the highest peak. A veces de pie en la cima de la ms alta cspide, Sometimes standing on top of the highest peak Time-present is standing on the mountain heights.
A former Buddha once said in verse: Standing atop a soaring mountain peak is for the time being And plunging down to the floor of the Oceans abyss is for the time being; Being tripleheaded and eight-armed is for the time being And being a figure of a Buddha standing sixteen feet tall or sitting eight feet high is for the time being; Being a monks traveling staff or his ceremonial hossu is for the time being
An ancient Buddha said, At a time of being, standing on the summit of the highest peak; at a time of being, walking on the bottom of the deepest ocean; at a time of being, three headed and eight armed; at a time of being, sixteen feet and eight feet;
Diving to the bottom of the deep ocean is uji. The one with three heads and eight arms is uji.
For the time being proceed along the bottom of the deepest ocean. For the time being three heads and eight arms. For the time being an eightor sixteen-foot body.
A veces movindose en el fondo del ms profundo ocano, A veces tres cabezas y ocho brazos,
Sometimes moving along the bottom of the deepest ocean Sometimes three heads and eight arms
Time-present is sinking to the depths of the ocean. Time-present is an angry demon,
He who stands one jo and six or eight shaku is uji.
A veces los diez y seis pies o los ocho pies del cuerpo dorado,
Sometimes the sixtreen foot or eight foot (golden body)
time-present is a buddha.
The staff and hossu are uji.
For the time being a staff or whisk.
A veces un bsculo, o un matamoscas,
Sometimes a staff or a whisk
Time-present is a formal ceremony,
at a time of being, staff and whisk;
For the time being, I'm a staff or a whisk.
Eihei Dogen UJI 8 translations compiled by Frederic Lecut May 2009
Page 2
The pillar and lamp are uji.
For the time being a pillar or lantern.
A veces un pilar, o una linterna de piedra,
Sometimes an outdoor pillar or a stone lantern
time-present is the temple compound.
And being a pillar supporting the temple or a stone lantern before the Meditation Hall is for the time being; Being a nextdoor neighbor or a man in the street is for the time being And being the whole of the great earth and boundless space is for the time being. The phrase for the time being implies that time in its totality is what existence is, and that existence in all its occurrences is what time is. Thus, being a golden body sixteen feet tall refers to a time. And because it is a time, its time will have a wondrous luminosity
at a time of being, pillar and lamp
For the time being, I'm a pillar or a lantern.
You and your neighbor are uji.
For the time being the sons of Zhang and Li.
A veces el tercer hijo de Chang o el cuarto de Lee,
Sometimes the third son of Chang or the fourth son of Lee Sometimes the Earth and space
Time-present is an everyday person,
at a time of being, the average man;
For the time being, I'm Mr. Chang or Mr. Li. For the time being, I'm the great earth and heavens above The time being means time, just as it is, is being, and being is all time.
The great earth and vast sky are uji."
For the time being the earth and sky.
A veces la Tierra y el Espacio.
time-present is pervading the whole Universe.
at a time of being, earth and sky.
This uji means that time is existence and that all existence is time.
"For the time being" here means time itself is being, and all being is time.
"A veces" (uji) significa el tiempo es existencia y la existencia es tiempo.
In this word sometimes Time is already just Existence and all Existence is Time.
Time-present means that time is the present and the present is time.
So called time of being means time is already being; all being is time.
The golden body of one jo six shaku is time. Because it is time, there are the ornaments and lights of time.
A golden sixteen-foot body is time; because it is time, there is the radiant illumination of time.
Un cuerpo dorado de diez y seis pies es tiempo; y porque es tiempo, posee el brillo resplandeciente del tiempo.
The sixteen foot golden body is Time itself. Because it is time, it has the resplendent brightness of Time.
The state of buddha is always made real at a time, and because of this, the state is illuminated by the light of the present.
The sixteen foot tall golden body is time; because it is time, it has the adornments and radiance of time.
The sixteen foot golden Buddha body is time; because it is time, it has time's glorious golden radiance.
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So we must study the 12 hours confronting us.
Study it as the twelve hours of the present.
Debemos de entender esto como las doce horas del da, simplemente. Las tres cabezas y los diez y ochos brazos son el tiempo mismo. Y porque son el tiempo son inseparables de las doce horas del da.
We should learn it as the 12 hours of Today.
But we must also study time as 24hour time this day.
a point that we will be studying and learning about during the present twentyfour hours. Being one with three heads and eight arms also refers to a time. And because it is a time, it will be one and the same as the present twentyfour hours. we may not yet have measured the length of these twentyfour hours as to whether they are ever so long or as short as a sigh, Granted that still we speak of them as the twenty-four hours of our day. The traces of this time having come and gone are clear, so people do not doubt that these hours have occurred.
You should study it in the twenty four hours of the present. Three headed, eight armed is time; because it is time, it must be one suchness in the twenty four hours of the present.
You must learn to see this glorious radiance in the twelve hours of your day The [demonic ashura with] three heads and eight arms is time; because it is time, it can be in no way different from the twelve hours of your day. Although you never measure the length or brevity of the twelve hours, their swiftness or slowness, you still call them the twelve hours.
It is time that draws out the body with three heads and eight arms. Because it is time, it interpenetrates with the present 12 hours.
"Three heads and eight arms" is time; because it is time, it is not separate from the twelve hours of the present.
The 3 heads and 8 arms are Time itself. Because they are time, they are completely the same as the twelve hours of today.
Anger has its time, and so it is 24-hour time. 24-hour time is relative;
Though we have not yet measured the span of 12 hours,
Even though you do not measure the hours of the day as long or short, far or near,
Aunque no calculemos las doce horas del da como cortas o como largas, prximas o lejanas, de todos modos las llamamos las doce horas del da.
We can never measure how long and distant or how short and pressing 12 hours is.
although we cant be sure if one period of 24-hours is longer or shorter, or faster or slower, than another, We still say that a day lasts for 24 hours.
The length and brevity of the twenty four hours, though not as yet measured,
we call it 12 hours.
you still call it twelve hours.
At the same time, we call it : twelve hours
is called twenty four hours.
Because time's transit leaves traces, man does not doubt it.
Because the signs of time's coming and going are obvious, people do not doubt it.
Porque el ir y venir del tiempo son obvios, nadie duda de ello.
The leaving and coming of the directions and traces (of time) are clear, and so people do not doubt it.
And although we never doubt our ability to clearly trace the passage of time,
Because the direction and course of their going and coming are obvious , people don't doubt them
As evidence of their going and coming is obvious, you do not come to doubt them.
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Though he does not doubt, he does not understand.
Although they do not doubt it, they do not understand it.
Nadie duda pero esto no significa que entienden.
They do not doubt it, but that does not mean that they know it.
we cannot be sure that we know clearly what time is.
But, though people have no doubt about time having occurred, the past may be something that they have not known through their direct experience. And, just because sentient beings are always having their doubts about anything and everything that they have not directly experienced, this does not mean that what they may have previously doubted is the same as what they may now have doubts about, for doubts themselves are merely just for the moment kinds of time, and nothing more.
yet though they don't doubt them, this is not to say that they know them.
But even though you do not have doubts about them, that is not to say you know them.
Because the ordinary man does not think from the deep ground, he of course doubts all things that he does not fully understand. For this reason, his future doubts never harmonize with his present doubts.
Or when sentient beings doubt what they do not understand, their doubt is not firmly fixed.
Nuestras dudas como seres sintientes, acerca de esto o de aquello, no son nunca las mismas.
The doubts that leaving beings, by our nature, have about every thing and every fact that we do not know are not consistent ,
As ordinary people we have many doubts about many things, but our doubts are not always the same;
Because sentient beings' doubting of things which they don't know is not fixed,
Since a sentient being's doubting of the many and various things unknown to him are naturally vague and indefinite, the course his doubtings take will probably not bring them to coincide with this present doubt.
Because of that, their past doubts do not necessarily coincide with the present doubt.
Por lo tanto, el tiempo pasado de nuestras dudas no siempre coincide con lo que dudamos ahora.
therefore our past history of doubts does not always exactly match our doubt now.
they are always changing.
the future course of their doubting does not necessarily accord with their doubts of the present.
And even doubt is nothing but a part of time.
Yet doubt itself is nothing but time.
An as, las dudas no son ms que tiempo.
We can say for the present, however, that doubt is nothing other than Time.
But although this is true, every one of those changing doubts is a time-present.
It's just that doubting is for the moment time.
Nonetheless, the doubts themselves are, after all, none other than time.
Page 5
There is no world without this doubting self, for this self is the world itself.
The way the self arrays itself is the form of the entire world.
La manera en que uno mismo se forma es la forma del universo entero.
We put ourself in order, and see [the resulting state] as the whole Universe
We understand that the Universe consists of all the things contained in this world.
Since we human beings are continually arranging the bits and pieces of what we experience in order to fashion a whole universe, we must take care to look upon this welter of living beings and physical objects as sometime things. Things do not go about hindering each others existence any more than moments of time get in each others way. As a consequence, the intention to train arises at the same time in different beings, and this same intention may also arise at different times.
Self is arrayed as the whole world.
We set the self out in array and make that the whole world.
We must look on everything in this world as time.
See each thing in this entire world as a moment of time.
Cada cosa en el mundo es un "momento del tiempo" (ji-ji: tiempo-tiempo).
Each individual and each object in this whole universe should be glimpsed as individual moments of Time. Object does not hinder object in the same way that moment of Time does not hinder moment of Time
We must also understand that all the people and things in the Universe have their timepresent. Just as individual things are independent of each other, so individual timepresents are independent of each other. This means that many people can want to find the truth at the same time,
You should perceive that each point, each thing of this whole world is an individual time. The mutual noninterference of things is like the mutual noninterference of times.
We must see all the various things of the whole world as so many times.
Each thing stands in unimpeded relation just as each moment stands unimpeded.
Things do not hinder one another, just as moments do not hinder one another.
Las cosas no se obstruyen entre s, los momentos del tiempo nunca son un obstculo el uno para el otro.
These things do not get in each other's way any more than various times get in each other's way
Therefore, (from the standpoint of time) the desire for enlightenment arises spontaneously; (from the standpoint of mind) time arises with the same mind.
The wayseeking mind arises in this moment.
Hay mentes hechas en el mismo momento del tiempo
For this reason, there are minds which are made up in the same moment of Time,.
For this reason there is arousal of minds at the same time,
Because of this, there is an arising of the religious mind at the same time, and it is the arising of time of the same mind.
A way-seeking moment arises in this mind.
y hay momentos del tiempo en los que la misma mente se hace.
and there are moments of Time in which the same mind is made up
and there can be many times at which a single person wants to find the truth.
there is arousal of times in the same mind.
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This applies also to training and enlightenment.
It is the same with practice and with attaining the way.
Lo mismo sucede con la prctica y la realizacin.
Practice, and realization of the truth, are also like this.
This is true, not only of wanting to find the truth, but also of actually realizing the truth, and actually practicing a Buddhist life. This person I think of as myself is a person that I put together at one time present.
And the same applies to training and practice, as well as to realizing the Way.
Cultivating practice and achieving enlightenment are also like this.
So it is with practice and attainment of the Way.
Thus we see by entering within: the self is time itself.
Thus the self setting itself out in array sees itself. This is the understanding that the self is time.
Es as como uno mismo formndose a s mismo se ve a s mismo. He ah el entendimiento de que uno mismo no es ms que tiempo.
Putting the self in order, we see what it is.
In a similar manner, we are continually arranging bits and pieces of what we experience in order to fashion them into what we call a self, which we treat as myself: this is the same as the principle of we ourselves are just for a time.
Arraying self, self sees this such is the principle of self being time.
We set our self out in array, and we see that. Such is the fundamental reason of the Way that our self is time.
Such being the truth, we must learn that there are many appearances and grasses throughout the earth and that each grass and each appearance are not apart from the entire earth.
Know that in this way there are myriads of forms and hundreds of grasses throughout the entire earth, and yet each grass and each form itself is the entire earth.
Hay que entender que de esta manera hay innumerables formas y cientos de hierbas atravs de la Tierra entera; y que, sin embargo, cada forma y cada hierba es la Tierra entera.
We should learn in practice that, because of this truth, the whole Earth includes myriads phenomena and hundreds of things, and each phenomenon and each thing exists in the whole Earth
We can apply this thinking to everything in the Universe.
Because of this very principle of the way things are, the earth in its entirety has myriad forms and hundreds of things sprouting up, each sprout and each form being a whole eartha point which you should incorporate into your study of the Way,
Because it is the principle of being such, there are myriad forms, a hundred grasses on the whole earth. You should learn that each single blade of grass, each single form, is on the whole earth.
Since such is its fundamental reason, we must study and learn that myriad phenomena and numberless grasses [things] exist over the entire earth, and each of the grasses and each of the forms exists as the entire earth.
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Holding this view is the point of departure for training.
The study of this is the beginning of practice.
Esto hay que entenderlo, pero en la prctica, desde la prctica.
Such toing and froing is a first step [on the way] of practice.
This kind of intellectual analysis is the starting point of Buddhist practice.
for the recognition of the coming and going of things in this manner is a first step in training and practice. When you reach such a fertile field of seeing the way things really are, then the earth in its entirety will be one whole sprouting, one whole form; it will be comprised of forms that you recognize and forms that you do not, sproutings that you recognize and sproutings that you do not.
Such going and coming is the starting point of cultivation of practice.
These comings and goings are the commencement of Buddhist practice
When we reach this sphere of our journey's end, there is one grass and one appearance.
When you are at this place,
Cuando se est en el mbito concreto de eso (inmo),
When we arrive in the field of the ineffable,
But a person who has clarified their real state
When one reaches the state of suchness, it is one blade of grass, one form;
When you have arrived within this field of suchness, it is a single grass, a single form.
there is just one grass, there is just one form;
slo hay hierba y forma,
there is just one [concrete] thing and one [concrete] phenomenon, here and now, [beyond] understanding of phenomena and non understanding of phenomena, and [beyond] understanding of things and non understanding of things.
sees only each thing, each thing, each thing, and lets go of understanding the nature of each thing.
We sometimes meet the appearance and sometimes not;
there is understanding of form and nounderstanding of form; there is understanding of grass and nounderstanding of grass.
slo hay entendimiento de la forma y "no entendimiento de la forma", entendimiento de la hierba y "no entendimiento de la hierba".
it is understanding forms, not understanding forms, it is understanding grasses, not understanding grasses
The forms are understood and not understood,
some times we meet the glass and sometimes not. (In this way training and enlightenment vary.)
the grasses are grasped and not grasped
Page 8
Because it is only time of this sort, uji is all time, and each grass and each appearance are time.
Since there is nothing but just this moment, the time-being is all the time there is. Grassbeing, formbeing are both time.
Y puesto que no hay nada ms que justo este momento (shoti imuro ji), sertiempo es el tiempo del universo entero. Ser-tiempo y serforma no son ms que tiempo. La totalidad de la existencia, la totalidad del universo existen en cada momento del tiempo. Nada se aparta ni se queda fuera del universo en este preciso momento. Observad y meditad profundamente en eso.
Because [real existence] is only that exact moment, all moments of Existence-Time are the whole of time, and all existent things and all Existent phenomena are Time. The whole of Existence, the whole Universe, exists in individual moments of Time.
And at that moment, timepresent contains the whole of time, and that time contains all things.
It is the same as the times we refer to in from time to time, which contain all forms of existence and all worlds.
Because it is only right at such a time, therefore being time is all the whole time
As the time right now is all there ever is, each beingtime is without exception entire time.
In each moment there are all existences and all worlds.
Each moment is all being, is the entire world.
Thus the whole of existence, the whole Universe, is present at each moment of time.
Being grass and being form are both time. In the time of time's time there is the whole of being, the whole world. So take a moment to look around and consider whether there is any form of being, that is, any world, that does or does not find expression at this very moment of time. For a while try to visualize whether or not there is the whole being, the whole world apart from the present time.
A grass-being and a formbeing are both times. Entire being, the entire world, exists in the time of each and every now. Just reflect: right now, is there an entire being or an entire world missing from your present time, or not?
Try to think Are any existences or worlds separated from time?
Reflect now whether any being or any world is left out of the present moment.
Let us pause to reflect whether or not any of the whole of Existence or any of the whole Universe has leaked away from the present moment of Time
Have a quick look to see if you can find any part of the Universe that has escaped from this present moment.
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For ordinary people who do not know Buddhism, the following thought occurs when they hear the word "uji".
Yet an ordinary person who does not understand buddha-dharma may hear the words the timebeing this way:
An as, una persona que no entiende el Buddha-dharma y oye hablar de la expresin "sertiempo", piensa para s de esta manera :
Yet in the time of the common man who does not learn the BuddhaDharma there are view and opinions when he hears the words ExistenceTime, he thinks :
But until we study the Buddhist view, it is normal to think that timepresent
When ordinary, everyday people who do not take the Buddhas Teachings as their model hear the phrase just for the time being in Yakusans poem, they customarily hold a view like the following: There was once a time when Yakusan had become what he describes as someone with three heads and eight arms and some other time when he had become someone eight or sixteen feet tall. It is as though he were saying, I have crossed the rivers and climbed over the mountains. Even though those mountains and rivers may have existed in the past, I have completely gone beyond them and have now made a place for myself atop a vermilion
In spite of this, when people are ordinary folk who have not studied the Buddha's teaching, the views they have are such that when they hear the expression a time of being, they think : at some time one had become three headed and eight armed, at some time one had become sixteen feet tall, eight feet seated,
At one time the Buddha was active with three heads and eight arms and at another time he was one jo and six or eight shaku.
For a while I was three heads and eight arms. For a while I was an eight-or sixteen-foot body.
A veces llego a ser un demonio furioso de tres cabezas y ocho brazos; y otras llego a ser los diez y seis pies u ocho pies del cuerpo dorado del Buddha.
Sometimes I became [an angry demon with] three heads and eight arms, and sometimes I became the sixteen foot or eight foot [golden body of the Buddha].
means at one particular time we become angry, and at another particular time we become a buddha.
In spite of this, a person holds various views at the time he is unenlightened and has yet to learn the Buddha's Dharma. Hearing the words the time being, he thinks that at one time the old Buddha became a creature with three heads and eight arms, and that at another time he became a sixteen-foot Buddha.
As he crossed rivers and mountains; the mountain and river - we have passed there and dwelt in this stately palace;
This is like having crossed over rivers and climbed mountains. Even though the mountains and rivers still exist, I have already passed them and now reside in the jeweled palace and vermilion tower.
Es como habiendo cruzado los ros y subido las montanas: aunque las montanas y los ros existen todava yo pienso que los he dejado atrs, y que ahora resido en el "preciado palacio" y en la "torre de bermelln".
For example, it was like crossing a river or crossing a mountain. The mountain and the river may still exist, but now that I have crossed them and am living in a jeweled palace with crimson towers,.
We imagine events as parts of a journey, as though we were crossing a river or walking over a mountain pass. And although we feel fairly sure that the mountain pass or the river are still present back there where we crossed them,
like having crossed rivers and crossed mountains. They think, "Even though those mountains and rivers may exist still, I have passed them and am now in the vermillion tower of the jewel palace
He imagines it is like crossing a river or a mountain: the river and mountain may still exist, but I have now left them behind, and at the present time I reside in a splendid vermilion palace.
Page 10
pedestal in the Jeweled Palace. they are individuated mountain-river and I and heaven and earth. But time is not merely this. Those mountains and rivers are as distant from me as heaven is from earth. It is not that simple. Y me digo que aquellos ros y aquellas montanas estn tan lejos de m como el cielo de la tierra. Pero resulta que las cosas no son tan simples. En el tiempo en el que las montanas fueron escaladas y los ros atravesados vosotros estbais presentes. the mountain and river are [as distant] from me as heaven is from the Earth. we have already passed them and moved on to be illuminated by the present, leaving them behind in the far distance. But this is not the only way to think about it. At the time when we are crossing the mountain pass, or crossing the river, we are present there, I fancy that the mountains and rivers on the one hand and I on the other are now as far apart as heaven and earth. But such a view is not all there is to the principle of the case. At the time when, proverbially, a mountain was being climbed and a river was being crossed, an I existed, and it was the time for that particular I. Since such an I existed, time could not abandon it. the mountains and rivers and I are as far apart as sky and earth. To him, the mountain or river and I are as distant from one other as heaven from earth. But the true state of things is not found in this one direction alone. At the time the mountain was being climbed and the river being crossed, I was there [in time]. The time has to be in me.
But true reasoning is not limited to this one line [of thought]. That is to say, when I was climbing a mountain or crossing a river, I was there in that Time.
When climbing such mountains and crossing such rivers, I am present, and if I am, time is.
At the time the mountains were climbed and the rivers crossed, you were present.
However, the truth is not just this one line of reasoning alone. In the time one climbed the mountains and crossed the rivers, there was oneself. There must be time in oneself.
Since I am here now, time cannot be separated from me. If time does not have the form of coming and going,
Time is not separate from you, and as you are present, time does not go away. As time is not marked by coming and going,
El tiempo no est separado de vosotros. Y as como ahora existe, el tiempo jams se aleja; as como el tiempo no est marcado por el ir y venir,
There must have been Time in me. And I actually exist now, [so] Time could not have departed. If Time does not have the form of leaving and coming,
and so time is present there. Time cannot elude the present.
Since oneself exists, time cannot leave.
Inasmuch as I am there, it cannot be that time passes away As long as time is not a modality of going and coming,
Accepting that time does not appear and disappear,
If time did not have the characteristic of coming and going, being continually in flux,
If time is not the appearances of going and coming,
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the moment of climbing the mountain is the eternal now.
the moment you climbed the mountains is the time-being right now.
el momento en el que ascendistis a las montanas es el ahora mismo (nikon) de lo que el tiempo es.
the Time of climbing a mountain is the present as Existence-Time
the time when we are crossing the mountain pass is also a real timepresent.
then the time when this I was climbing atop the mountain would have remained forever, eternally comprised of that particular time when. But, since time retains the characteristic of coming and going, being continually in flux, there is a flow of everpresent nows, each comprised of a time when an I exists. Surely you dont think that the earlier time when the word I referred to climbing the mountain or crossing the river gulped up the later time
the time of climbing a mountain is the immediate present of being time.
that time on the mountain is the immediate present right now of the time being (being-time).
If time takes the form of coming and going, I have the eternal now - this also is uji.
If time keeps coming and going, you are the time-being right now. This is the meaning of the timebeing.
If Time does retain the form of leaving and coming, I have this present moment of Existence Time, which is just Existence-Time itself.
And even if time were to appear and disappear, the time when time is actually present is also time-present.
If time preserves the appearances of going and coming, there is in oneself the immediate present of being time this is being time.
Yet as long as time takes upon itself a modality of going and coming, the being in me in the immediate now of the time being is being-time. So does not the time climbing the mountain or crossing the river swallow up the time of the splendid vermilion palace?
Doesn't the time of climbing the mountain and crossing the river swallow the time of dwelling in the stately palace?
Does this timebeing not swallow up the moment when you climbed the mountains and the moment when you resided in the jeweled palace and vermilion tower?
?Acaso este sertiempo no se engull el momento de ascender la montana y el momento en el que residistis en el preciado palacio y la torre de bermelln?
How could that Time of climbing the mountain and crossing the river fail to swallow,
Then how can the time when we are crossing the mountain pass or crossing the river not be swallowed up in the time when we are illuminated by the light of the present ?
Does not that time of climbing mountains and crossing rivers swallow up this time of the vermillion tower of the jewel palace?
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Doesn't the time of dwelling in the stately palace throw up the time climbing the mountain and crossing the river?
Does it not spit them out?
?Acaso este sertiempo no devolvi, al modo de un vmito, este mismo ahora del ser-tiempo?
and fail to vomit, this Time [no] in the jeweled Palace with Crimson towers.
How can we say that the time when we are crossing the mountain pass or crossing the river does not spew out this present brightness?
when the word I referred to being on a vermilion pedestal within the Jeweled Palace, or think that the former has vomited out the latter, do you?!? Yakusans being a triple-headed and eight-armed one refers to a time that he would have called yesterday: his being someone eight or sixteen feet tall refers to a time that he would have called today. Be that as it may, this principle of a past and a present simply corresponds to the two periods of time when an I had headed straight into the mountains and when an I was now looking out from a vermilion pedestal over the thousands of peaks and the
Does it not spew it forth?
Does not that time spit out this time?
Three heads and eight arms are yesterday's.
Three heads and eight arms may be yesterday's time.
Tres cabezas y ocho codos son el tiempo de ayer.
The Three heads and Eight arms where Time Yesterday,
Although the angry person is an event in the past,
Three headed, eight armed is yesterday's time;
The creature with three heads and eight arms is yesterday's time.
one jo and six or eight shaku is today's time
The eight- or sixteen-foot body may be today's time.
Diez y seis u ocho pies son el tiempo de hoy.
the Sixteen foot or Eight foot [golden body]is Time today.
and the Buddha is here today,
sixteen feet, eight feet is today's time.
The sixteenfoot Buddha is today's time.
But what we call yesterday and today are actually one time, just as when we go suddenly into the mountains and see myriad peaks at one glance.
Yet yesterday and today are both in the moment when you directly enter the mountains and see thousands and myriads of peaks.
De todas maneras, la verdad de ayer y hoy se manifiesta, simplemente, en el momento en el que entrando a las montanas, yo veo en torno a m los miles y miles de picos de las montanas.
Even so, this Buddhist principle of Yesterday and today is just about moments in which we go directly into the mountains and look out across a thousand or ten thousand peaks
we can also think of time as if going up into the mountains and looking out over thousands of peaks,
However, the principle of yesterday and today is just the time of directly entering the mountains and gazing out over the thousand peaks, the myriad peaks
Nonetheless, the nature of the truth of this yesterday and today lies in the time when you go directly into the mountains and look at the myriad peaks around you
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thousands beyond them. Time itself does now flow. Even (yesterday's) three heads and eight arms pass by as our uji: it looks like it is over there, but it is now. Yesterday's time and today's time do not go away. Three heads and eight arms move forward as your timebeing. It looks as if they are far away, but they are here and now. Y es as como lo que pasa nunca pasa. Por tanto, seis cabezas y ocho codos son tambin mi ser-tiempo en un mismo momento. Aunque parezcan lejanos, ellos son el ahora mismo. It is not about what has passed The Three heads and Eight arms pass instantly as my ExistenceTime. Though they seem to be in the distance, they are [moments of] the present. rather than seeing time as passing. The time-peak when we become angry is then a time-present, Nor have such periods passed away. The time of an I being tripleheaded and eight-armed for the time being had passed, but even though it seemed to be of another time and place, it was indeed a part of the ever-present now. The time of an I being eight or sixteen feet tall for the time being has also passed, but even though it now seems to be something distant from us, it is indeed part of the everpresent now. Thus, we speak of the pine as an analogy for time, as we also do of the bamboo. So pines are time too; bamboo is time too. it is not a matter of having passed. Three headed, eight armed too transpires as one's own being time; Though it seems to be elsewhere, it is right now. hence there is no passing away. So even that three-headed, eight-armed creature makes a passage as my being-time. Although it might seem as if it were somewhere else far away, it is the time right now. The sixteenfoot Buddhabody also makes a passage as my being-time. Although it might seem as if it were somewhere else over there, it is the time right now. Hence, pine trees are time. So are bamboos.
even though it seems to have receded into the past.
Even (today's) one jo and six or eight shaku passes by as our uji; it looks like it is over there, but it is now.
The eight- or sixteen-foot body moves forward as your time-being. It looks as if it is nearby, but it is exactly here.
Diez y seis u ocho pies son tambin mi ser-tiempo en un mismo movimiento. Aunque parezcan muy, muy lejanos, ellos son el ahora mismo.
The sixteen foot or eight foot [golden body] also passes instantly as my Existence Time. Though it seems to be yonder, it is [moments] of the present.
And the time-peak when we become buddha is also a time-present,
sixteen feet, eight feet too transpires as one's own being time.
even though it seems to be back there.
So the pine tree is time; the bamboo is time.
Thus, a pine tree is time, bamboo is time.
Del mismo modo, el pino es tambin tiempo, el bamb es tambin tiempo.
This being so, pine trees are Time, and Bamboos are Time.
Then a pine tree is a time-present, and a bamboo thicket is a timepresent.
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Do not think that time merely flies by. Do not learn that flying by is the only function of time.
No debes pensar que el tiempo meramente vuela y se escapa. No debes pensar que el vuelo del tiempo es la nica funcin del tiempo. Si el tiempo, sin ms, volara
We should not understand only that Time flies. We should not learn that flying is the only ability of Time. If we just left Time to fly away,
Thinking that the only property time has is the ability to flow is not enough.
Do not look upon time as something that just flies away:
One should not understand time only as flying away;
You should not come to understand that time is only flying past.
For if you recognize time as flying by,
If we think of time only as flowing away,
do not teach yourself that flying away is simply how time functions. Were we to endow time with the property of flying away, there would undoubtedly be a gap left by the time that has flown. Should anyone have not yet heard teaching upon the principle expressed by the phrase just for the time being, he may still think of time only as something which has gone away.
one should not only get the idea that flying away is the function of time. If time only were to fly, then there would be gaps.
there is an interval (between going and coming).
entonces no habra ms que intervalos entre "ayer" y "hoy", y tu estaras separado del tiempo.
some gaps in it might appear.
then there must be gaps between the instants of time-present as they pass.
You should not only learn that flying past is the virtue inherent in time. If time were to give itself to merely flying past, it would have to leave gaps.
The truth of uji is not truly grasped because time is understood as only passing.
La razn por la cual no comprendis el sendero del tiempo es porque consideris que el tiempo no hace ms que pasar. Y puesto que todos los momentos son ser-tiempo, tu eres ser-tiempo.
Those who fail to experience and to hear the truth of Existence-Time do so becauser they understand [Time} only as having passed. To grasp the pivot and express it: all that exists throughout the whole Universe is lined up in a series and at the same timeis individual moments of Time.
Ordinary people only see time as something that flows away, and this is why they do not experience time-present, and have not heard it explained
Not having heard of the path of being time is because of learning only that it has passed.
You fail to experience the passage of being-time and hear the utterance of its truth, because you learn only that time is something that goes past
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Ultimately all existences are linked and become time. Because, it is uji, it is my personal time.
En suma, los seres de todos los universos, an siguindose los unos a los otros, en realidad no son ms que momentos de un mismo tiempo.
Because [Time] is Existence-Time, it is my ExistenceTime.
In actual fact, all the things in the whole Universe are time-presents that are both continuous and separate. Real time is always time-present, and so it is always this time-present. But time-present can also be thought of as a process. Time proceeds from today to tomorrow. Today proceeds back to yesterday. Yesterday proceeds on to today. Today proceeds on through today. Tomorrow proceeds on through tomorrow.
In short, everything whatsoever that exists in the whole universe is a series of instances of time. Since everything is for the time being, we too are for the time being. Time has the virtue of continuity: it continuously flows from the today that we are talking about to a tomorrow, from a today to a yesterday, from a yesterday to a today. It flows from a today to a today and from a tomorrow to a tomorrow.
To tell the gist of it, all existences in the whole world, while being lined up, are individual times. Because it is being time, it is my being time.
Uji has the trait of continuity.
The time-being has the quality of flowing. So-called today flows into tomorrow, today flows into yesterday, yesterday flows into today. And today flows into today, tomorrow flows into tomorrow.
Ser-tiempo tiene el don de la regeneracin: hoy regenera el manana,
Existence-Time has the virtue of passing in a series of moments. That is to say from today it passes through a series of moments to tomorrow; from today it passes through a series of moments to yesterday; from yesterday it passes through a series of moments to today; from today it passes through a series of moments to today, and from tomorrow it passes through a series of moments to tomorrow.
In being time there is the quality of passage. That is, it passes from today to tomorrow, it passes from today to yesterday, it passes from yesterday to today, it passes from today to today, it passes from tomorrow to tomorrow.
The essential point is: every entire being in the entire world is each time an [independent] time, even while it makes a continuous series. Inasmuch as they are beingtime, they are my being-time. Being-time has the virtue of seriatim passage It passes from today to tomorrow, passes from today to yesterday, passes from yesterday to today, passes from today to today, passes from tomorrow to tomorrow,
It goes from today to morrow,
from today to yesterday, from yesterday to today, from today to today, and from tomorrow to tomorrow.
hoy regenera el ayer,
hoy regenera hoy,
manana regenera manana.
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Because continuity is a characteristic of time, time past and time present do not pile up. Because there is no lining up and congestion, Seigen (Ch'ingyuan) is time; Obaku (Huangpo) is time; Kosei (Ma-tsu) is time; Sekito (Shiht'ou) is time.
Because flowing is a quality of time, moments of past and present do not overlap or line up side by side.
Porque la regeneracin es el don del tiempo, no puede haber acumulacin de los tiempos antiguos y de los tiempos presentes.
Because passage through separate moments is a virtue of Time, moments of the past and present are neither piled up one on top of another nor lined up in a row; and, for the same reason, Seigen is Time, Obaku is Time, and Kozi and Sekito are Time.
Although time can be seen as a process like this, times arriving do not pile up on top of times past, neither do they extend out in a continuous line.
Because continual, continuous flow is a function of time, past and present times do not pile atop each other nor do they form an accumulative line. Yet, even so, Seigen, too, represents a time, as does baku, and likewise Baso and Sekit represent times.
Because passage is a quality of time, past and present time doesn't pile up, doesn't accumulate in a row
this because passing seriatim is a virtue of time. Past time and present time do not overlap or pile up in a row
Qingyuan is time, Huangbo is time, Jiangxi is time, Shitou is time,
Seigen es tiempo tambin. Obaku tambin es tiempo, Kozein y Sekito tambin son tiempo.
And for this reason we see that Master Seigens life was made up of moments of timepresent, and so were the lives of Master Obaku, Master Baso, and Master Sekito. Both I and the external world exist in timepresent, and so practice and realization of the truth exist at time-present.
nevertheless Seigen is time, Obaku too is time, Baso and Sekito also are time.
and yet Ch'ing yuan is time, Huang po is time. Ma tsu and Shiht'ou are times too.
Because the self and others are already time, training and enlightenment are time.
because self and other are already time. Practiceenlightenment is time.
Puesto que unos y otros son siempre tiempo, la prctica y el despertar son simultneamente tiempo.
Because Subjectand- Object already is Time, Practice-andexperience is moments of Time.
Because we ourselves and others, as previously stated, are already beings for a time, our training and practice are times, as is also our awakening to Truth. Our entering the mud or going into deep water is likewise a time.
Since self and others are time, cultivation and realization are times.
Since self and other are both times, practice and realization are times.
Similarly entering mud and water (entering society) is time.
Being splattered with mud and getting wet with water is also time.
Enlodarse y entrar en el agua son igualmente tiempo.
Going into the mud and going into the water similarly, are time.
All our daily struggles are also at time-present.
Going into the mud, going into the water is similarly time.
Entering the mud, entering the water is time as well
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He is said that the present views of ordinary people and the causal relation of their views are what ordinary people see.
Although the views of an ordinary person and the causes and conditions of those views are what the ordinary person sees,
A pesar de que las maneras de ver de la gente comn, as como las causas de estas maneras, son lo que son,
The view of the common man today, and the causes and coinditions of [that] view, are what the common man experiences,
People have their own views today, and they think these views are produced by their own causes and circumstances.
The opinions of ordinary, everyday people todayas well as the source of those opinions are based on what these people perceive.
Though the present views and the conditions of views of ordinary people are what ordinary people see,
Although the views the ordinary, unenlightened person now holds and the conditions that cause them are what the unenlightened person sees, it is not the unenlightened person's Dharma;
But this is really not the law of ordinary people.
they are not necessarily the ordinary person's truth.
en el momento en que ven, esto no es el dharma de la gente comn.
but are not the common mans Reality.
Although they think their views form the basis of, and are based on, their experiences, they are not the basis of their reality. They themselves are only reality presenting its results at this time-present as causes and circumstances. People do not see reality itself as being this timepresent what exists at this moment and so they feel that the state of a buddha is not timepresent,
But this is not what ordinary people consider as being how things operate.
they are not the norm of ordinary people.
The Law merely puts ordinary people into temporary causal relations.
The truth merely manifests itself for the time being as an ordinary person.
Es slo el dharma de la gente comn lo que condiciona a la gente comn [a ver de esa manera].
It is just that reality, for the present, has made a commom nam into its causes and conditions.
For them, the way things operate is that they have simply come about for a while. Because these people have convinced themselves that this time and this existence of theirs is not related to the way things really operate, they conclude that a golden body sixteen feet tall could not possibly be theirs.
It is merely that the norm temporarily conditions ordinary people.
it is only the Dharma temporarily causing him [to see that way]
Because we learn that this time and this existence are not the law, we think that the one-jo-six-shaku golden body is not ourselves.
Because you think your time or your being is not truth, you believe that the sixteen-foot golden body is not you.
Como la gente comn piensa que este mismo ser y este mismo tiempo estn fuera del dharma, ellos creen que el cuerpo dorado del Buddha de diez y seis pies no son ellos mismos.
Because he understands this Time and this Existence to be other than Reality itself, he deems that the sixteen foot golden body is beyond me.
Because of learning that this time, this being, are not the norm, they take the sixteen foot tall golden body as not themselves.
Since he learns that this time, this being, is not the Dharma, he supposes the sixteen foot golden Buddha body is not himself.
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We try to escape the fact that we are the one-josix-shaku golden body. Even in this case we are a part of uji:
However, your attempts to escape from being the sixteen-foot golden body are nothing but bits and pieces of the time-being.
Esta ceguera de cuando dicen que no son el cuerpo dorado de diez y seis pies del Buddha es, de hecho, tambin un fragmento de sertiempo.
Attempts to evade [the issue} by [thinking]I am never the sixteen foot golden body are also flashes of Existence-Time.
those who are not yet enlightened are a part of uji.
Those who have not yet confirmed this should look into it deeply.
Los que todava no habis entendido esto, !abrid los ojos! !Abridlos! !Despertad!
They are glimpses of it by a person who has yet to realize it in experience and to rely upon it.
But a state that they must make efforts to attain. But even the moment in which they make their efforts and reject the state of buddha because they cannot see that it is their state is also time-present it is the timepresent of a person who has not realized who they are.
Trying to free oneself from this opinion that the golden body of a Buddha cannot be mine is also a bit of what the phrase just for the time being implies,
Trying to escape by claiming that oneself is not the sixteen foot tall golden body is also itself bits of being time;
His attempts to escape by saying, I am not the sixteen foot golden Buddhabody are, as such, portions of being time as well.
and is something about which a trainee who has not yet reached spiritual certainty may say, Oh, I see, I get it! In the world today, we structure time by segments which we name, for instance, the Hours of the Horse or the Hours of the Sheep. Be that as it may, these segments are merely persistent fluctuations in the here and now of thoughts and things which arise and fall.
it is the looking of those who have not yet verified it
It is the Look! Look! of those who have not confirmed this yet.
The horse (12 o'clock) and sheep (one o'clock), lined up in order in the present world, are indicated by the fixation of time rising and falling.
The hours of Horse and Sheep, which are arrayed in the world now, are actualized by ascendings and descendings of the timebeing at each moment.
El caballo y la oveja, en orden de sucesin en el mundo son ahora lo que son, en su condicin de dharma que aparece y desaparece.
The [ExistenceTime]that also causes the horse and the sheep to be as they are arranged in the world today isa rising and a falling which is something ineffable abiding in its place in the Dharma.
It is time-present that causes the hour of 12 oclock and the hour of 2 oclock arranged as they are today as they rise up and drop away at their place in the Universe.
Even causing the horses and sheep now arrayed in the world to exist is the rising and falling, ups and downs which are the suchness of remaining in the normal position.
The horses and sheep now arrayed throughout the world are each dharma stages dwelling in their suchness and moving endlessly up and down
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The mouse (6 o'clock) is time; the tiger (8 o'clock) is time. All beings are time; Buddhas are time.
The rat is time, the tiger is time, sentient beings are time, buddhas are time.
La rata tambin es tiempo. El tigre tambin es tiempo. La vida tambin es tiempo. El Buddha tambin es tiempo.
The rat is Time, and the Tiger is Time, living beings are Time, and buddhas are Time.
Two oclock is a time-present; 6 oclock is a timepresent; living beings are timepresent; buddhas are time-present.
It is the same with the Hours of the Rat and the Hours of the Tiger, which are also for a time. And being an ordinary creature is also for a time, as is being a Buddha. At such times as these, one will swear that being three-headed and eight-armed is the whole universe or that being a golden body sixteen feet tall is the whole universe. To universally penetrate the whole universe by means of the whole universe is called complete realization.
The rat is time, the tiger is time too. Living beings are time. Buddhas are time too.
Rats are time. So are tigers. Sentient beings are time, Buddhas as well.
Then gods in the heavens enlighten the world with their three heads and eight arms; Buddhas enlighten the world with their one-jo and sixshaku golden body. To transcend the active and passive is called penetrating the world.
10 - At this time you enlighten the entire world with three heads and eight arms, you enlighten the entire world with the sixteen-foot golden body. To fully actualize the entire world with the entire world is called thorough practice.
Justo en este momento, tres cabezas y ocho codos despiertan el universo entero. El cuerpo dorado de diez y seis pies despiertan el universo entero.
This time experiences the whole Universe using three heads and eight arms, and experiences the whole Universe using the sixteen foot golden body.
The concrete time-present of being angry makes the whole Universe real. The concrete timepresent of being a buddha makes the whole Universe real.
This time witnesses the whole world with three heads and eight arms, it witnesses the whole world with the sixteen foot tall golden body. Now exhausting the limits of the whole world by means of the whole world is called investigating exhaustively.
This time realizes the entire world by being a creature with three heads and eight arms, and realizes the entire world by being a sixteen foot golden body. Entirely worlding the entire world with the whole world is thus called penetrating exhaustively.
Cuando el universo es el universo entero, entonces lo impecable se actualiza y se hace evidente.
To universally realize the whole Universe by using the whole Universe is called to perfectly realize.
The time-present in which the Universe makes itself real is called perfectly real.
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Becoming the true Buddha is manifested in search, in training, in enlightenment, in Nirvana. This is existence-and time.
To fully actualize the golden body - to arouse the wayseeking mind, practice, attain enlightenment, and enter nirvana - is nothing but being, is nothing but time
Cuando el cuerpo dorado de diez y seis pies es el cuerpo dorado de diez y seis pies, entonces la motivacin~la prctica~la sabidura~el nirvana se nos revela. Esto es el ser. Esto es el tiempo. El tiempo entero es el tiempo completo.
Enactment of the sixteen foot golden body by using the sixteen foot golden body is realized as the establishment of the mind, as training, as the state of the bodhi, and as nirvana; that is, as Existence itself, and as Time itself.
The state of buddha which wants to search for the truth, practice zazen, attain the truth, and enter the balanced state to make the state of buddha real, exists at time-present.
For us to give proof of a golden body sixteen feet tall by our attaining a golden body sixteen feet tall is to manifest our initial spiritual intention, our training and practice, our realizing of enlightenment, and our experiencing the freedom of nirvanaall of which comprises what existence is and what time is. It is a complete realization that the whole of time is what the whole of existence is, and that there is nothing more than this.
To actualize being the sixteen foot golden body by means of the sixteen foot golden body as determination, cultivating practice, enlightenment, and nirvana, is being, is time.
To immediately manifest the bodying of the tall golden Buddha with the body of the tall golden Buddha as the arising of the religious mind, as practice, as enlightenment, as nirvana that is being, that is time.
There is only the thorough studying of all time as all existence; there is nothing else.
Just actualize all time as all being; there is nothing extra.
A parte de esto, no se podr encontrar otro dharma, otra manifestacin, otro fenmeno.
It is nothing other than the perfect realization of the whole of Time as the whole of Existence. There is nothing surplus at all.
It is making perfectly real that the whole of time is the whole of existence, with nothing left over.
Just investigating exhaustively all time as all being, there is nothing left over.
One does nothing but penetrate exhaustively entire time as entire being. There is nothing remaining left over.
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Because delusions are delusions, halfstudied uji is the study of half-uji. Even a mistakenly seen body is existence (and time).
A so-called "extra being" is thoroughly an extra being. Thus, the timebeing halfactualized is half of the timebeing completely actualized,
Puesto que todo dharma de ms est de ms, an el ser-tiempo de una semiimpecabilidad es semiimpecablemente ser-tiempo. An lo que aparece como mitad impecable es, de hecho, tiempo completo. An ms: desde un punto de vista primordial, aunque la mitad se revele tarde o temprano, no se trata de otra cosa que del momento oportuno (juhoi) de ser-tiempo.
Because something surplus is just something surplus, even a moment of halfperfectly-realized Existence Time is the perfect realization of halfExistence-Time.
But since something left over is just left over, even making the whole of timepresent only half real is making half of time-present wholly real.
Anything else would be a time when there was a partial complete realization, which would be a full realization of a part of what just for the time being refers to.
Because leftovers are leftovers, even the being time of half exhaustive investigation is the exhaustive investigation of half being time.
Because any dharma left over is as such a leftover dharma, even the being time of a partial exhaustive penetration is an exhaustive penetration of a partial being time. Even a form [of understanding] that appears to be blundering is being. On a still broader plane, the times before and after one immediately manifests the blunder are both, along with it, dwelling positions of being time.
And if you leave it at mistake, embracing the before and after of expressions of mistake, you dwell in uji. Working freely in your own situation - this is uji.
and a moment that seems to be missed is also completely being. In the same way, even the moment before or after the moment that appears to be missed is also completein-itself the time-being.
Even those phases in which we seem to be blundering heedlessly are also Existence. If we leave it utterly up to Existence, even though [the moments] before and after manifest heedless blundering, they abide in their place as Existence-Time.
Even the times when we seem to be blundering along heedlessly are at timepresent. To leave those heedlessly blundering time-presents as they are is to see that they have their own places as time-present.
Even at a stage where it would seem that you have taken a false step, this condition will be a state of being. Further, should you leave the matter at this, your condition will still constitute a persistence of a time being, which will include both a before and an after to this having taken a false step. Dealing with thoughts and things while they persist, like a fish darting about through the water, is indeed what being just for the time being
Even forms which seem to slip by are being.
Vigorously abiding in each moment is the time-being.
Todo dharma se encuentra en su propia condicin, repleto de vida, repleto de energa.
Abiding in our place in the Dharma in the state of vigorous activity is just Existence-Time
The vivid state of being in our own place in the Universe is timepresent.
Furthermore, if you leave it at that, being the period of manifestation of slipping by, it is the abiding in position of being time.
The sharp, vital quick of dharmas dwelling in their dharma positions is itself being time.
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is about.
Do not hesitate, thinking it is nothing
Do not mistakenly confuse it as nonbeing. Do not forcefully assert it as being. You may suppose that time is only passing away, and not understand that time never arrives.
No os dejis perturbar por la nada.
We should not disturb it [by interpreting it] as being without, and we should not enforceably call it Existence. In regard to Time, we strive to comprehend only how relentlessly it is passing; we do not understand it intellectually as what is yet to come. Even though intellectual understanding is Time, no circumstances are ever influenced by it.
We should neither confuse it with not being present,
So, do not be upset over what is not,
Don't stir it as nonexistence,
You must not by your own maneuvering make it into nothingness; you must not force it into being. You reckon time only as something that does nothing but pass by. You do not understand it as something not yet arrived. Although our various understandings are time, there is no chance for them to be drawn in by time. There has never yet been anyone who supposed time to be coming and going who has penetrated to see it as being time dwelling in its dharma position.
- nor go out of your way to consider it all. Most people think that time is only transitory. They do not understand that it dwells in its own situation.
No pretendis hacer de esta nada un ser. Si creis que el tiempo no hace ms que pasar, entonces todava no entendis que el tiempo nunca llega ni nunca se aparta.
nor force it into being present. We suppose that time just passes away, and do not understand that time never arrives.
and do not be pressured by what is. Should you reckon onesidedly that time only goes by, you will not comprehend time as something that has not yet arrived. Although we can say that comprehending something also constitutes a time, there is no connection that can link the one to the other. No one with a human carcass who looks on time merely as something that rolls on by me can have any insight into the time being that persists just for a while,
don't insist on it as existence. Only conceiving of time as passing one way, one doesn't understand it as not yet having arrived.
Their idea can be called time, but it is mistaken.
Although understanding itself is time, understanding does not depend on its own arrival.
Y aunque entender es tiempo, que entendis el tiempo o no, nada tiene que ver con el tiempo.
Although our understanding itself is timepresent, our understanding of time does not influence circumstances. People see time as coming and going,
Though understanding is time, it has no relation drawn by another.
Seeing time as transitory, they cannot penetrate to the fact the uji dwells its own situation.
People only see time's coming and going, and do not thoroughly understand that the time-being abides in each moment.
No viendo del tiempo ms que su ir y venir, la bestia no puede tener la experiencia del ser-tiempo de los dharmas en un momento justo (juhoi),
[Human] skin bags recognize [time] as leaving and coming; none has penetrated it as Existence Time abiding in its place:
Only recognizing it as coming and going, no skin bag has seen through it as being time of abiding in position
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How can such people find liberation!
This being so, when can they penetrate the barrier?
y menos an traspasar la barrera.
how much less could any experience Time having passed through the gate?
and there are few people who see it clearly as timepresent here and now. Then how can it be easy for them to get the time to attain the truth? Even among those who see time as what is present now in the Universe, who can express clearly what the ineffable something is that they have already got? And even among those who have long been asserting that they have it already, none of them have stopped groping around trying to find out who they already are. But leaving these people to their time-present, even attaining the truth and the balanced state are just time-present that appear to come and go.
not to even mention the time when the barrier gate to realizing enlightenment is penetrated. Even if we comprehend that It is what persists, who can express in words what This is that we have realized?
how much less could there be a time of passing through the barrier?
What chance is there, then, for a time to arrive when you will break through the barrier [into total emancipation]? Even if someone did know that dwellingposition, who would be able truly to give an utterance that preserved what he had thus gained? And even were someone able to utter such an utterance at will, he could still not avoid groping to make his original face immediately present. Left entirely to the being time of the unenlightened, both enlightenment and nirvana would be being time that was nothing more than an aspect of going and coming.
Even though recognizing that time dwells in its own situation, who can express such freedom?
Even if people recognized the time-being in each moment, who could give expression to this recognition?
?Pero quin, luego de haber entendido lo propio y lo justo de cada momento [de los dharmas], podra hablar de eso (inmo) de cada momento?
Even [among those who] are conscious of abiding in their place, who can express the state of having already attained the ineffable?
Even recognizing remaining in position, who can express the preservation of already being such?
Even if you can express this attainment over a long period, you still are groping for your natural face.
Even if they could give expression to this recognition for a long time, who could stop looking for the realization of the original face? According to ordinary people's view of the time-being, even enlightenment and nirvana as the time-being would be merely aspects of coming and going.
Y an si alguien ha entendido, y despus de mucho tiempo, pudiera hablar de eso, seguira buscando como si buscara su rostro original en medio de la oscuridad. Si os atenis a lo que la gente comn piensa del ser-tiempo, entonces el despertar-nirvana no sera ms que el ir y venir de ser-tiempo.
Even [among those who] have been asserting for a long time that they are like this, there is none who is not still groping for the manifestation before them of the real features. If we leave [even bodhi and nirvana] as they are in the Existence Time of the common man, even bodhi and nirvana are [though] merely a form which leaves and comes Existence Time
Even if, over a long time, we have found ways to express It in words, there is no one yet who has not groped for ways to make It be manifest before your very eyes. Were we to leave the matter of what being for the time being means to the way in which ordinary persons understand the phrase, it would be a being for the time being in which enlightenment and nirvana
Even if they have long expressed it as such, still everyone gropes for the appearance of its countenance.
If you think of uji in the common way, even wisdom and enlightenment become only appearances in time coming and going.
If we leave ordinary people's being being time at that, then even enlightenment and nirvana are only being time which is merely the appearances of going and coming.
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were, at best, merely passing characteristics. Uji arises, free from desire. It materializes now here, now there. The time-being is entirely actualized without being caught up in nets or cages. Absolutamente ninguna trampa, ni redes algunas, pueden impedir la aparicin (senjo) de ser-tiempo. In short, without any cessation of restrictions and hindrances, Existence Time is realized. In short, timepresent is always made real without ridding ourselves of hindrances and delusions The everpresent time being of which I am speaking cannot be snared like some bird by net or cage: it is what is manifesting before us. In sum, it cannot be ensnared or arrested; it is the manifestation of being time. [But] no nets or cages remai n for long ; all is the immediate presencing here and now of being time.
Even the king of heaven and his retainers are not separated from uji manifested.
Deva kings and heavenly beings appearing right and left are the time-being of your complete effort right now.
Apareciendo ya sea a la derecha, apareciendo ya sea a la izquierda, los reinos celestes y los seres celestes son la combustin total (jinriki).
Celestial kings and celestial throngs, now appearing to the right and appearing to the left, are the Existence Time in which we are now exerting ourselves.
The benevolent forces that appear to the right and left of us are the time-present of our wholehearted efforts in this moment.
It is a time when the heavenly lords and the other celestial inhabitants are now manifesting right and left of us, and are making every effort to do so, even at this very moment. In addition, it is a time when beings of water and land are making every effort to manifest.
The celestial monarchs and celestial beings manifesting in the regions right and left are being time now exerting their whole strength.
The deva kings and deva multitude actually presencing to the left and right are even now being time that put forth my total exertion. And everywhere else in the universe the hosts of beingtimes in water and on earth are now immediately manifesting themselves in the full power that I exert.
Other beings on land and in water also arise from uji. All things in darkness and light arise from uji.
The time-being of all beings throughout the world in water and on land is just the actualization of your complete effort right now.
Pero adems, como si esto fuera poco, todo sertiempo vivo entre las aguas y sobre la tierra, aparece en virtud de mi combustin total en justo este momento.
Elsewhere, beings of Existence Time of land and sea are [also] realized through our own exertion now.
All the living beings of the lands and oceans are also the timepresent of our wholehearted efforts in this moment.
The other myriad being times of water and land are now manifesting exerting their whole strength.
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These manifestations become the time process. Not a single thing arises apart from uji.
All beings of all kinds in the visible and invisible realms are the timebeing actualized by your complete effort, flowing due to your complete effort.
Las especies y las criaturas diversas que son sertiempo en los reinos de yin y de yang aparecen todos gracias a mi combustin total, a la regeneracin de esa misma combustin.
The many kinds of being and the many individual beings which [live] as Existence Time in darkness and in brightness, are all the realization of our own effort, and the momentary continuance of our effort. We should learn in practice that without the momentary continuance of our own effort in the present, not a single dharma nor a single thing could ever be realized or could ever continue from one moment to the next.
All the beings in this world and other worlds are also the timepresent of our moment by moment wholehearted efforts.
Beings of all sorts, who are visible or invisible for the time being, are all making every effort to manifest, making every effort to flow on.
The various species and objects that are being time in darkness and light are all the manifestation of their whole strength, they are the passage of their total strength. If they were not the present passage of whole strength, not one single thing would become manifest, there would be no passage you should study it this way.
Closely examine this flowing; without your complete effort right now, nothing would be actualized, nothing would flow.
Our practice teaches us that without our own moment-bymoment effort in time-present, nothing could ever be made real, or continue from one moment to the next.
If they did not make every effort to flow on, not even a single thought or thing would ever manifest: nothing would continue on. You would do well to consider this point.
Entities of every manner and kind being time in the realms of darkness and light are all the immediate manifestation of my full exertion, all my full exertion making a passage. One must learn in practice that unless it is one's self exerting itself right now, not a single dharma or thing can either immediately manifest itself or make a passage. You must not construe this passing to be like a squall of wind and rain moving from place to place.
You must not think that continuity passes from east to west like a storm.
Do not think flowing is like wind and rain moving from east to west.
Hablando de regeneracin no creis que se trata de cualquier cosa que, como el viento y la lluvia, pasa del este al oeste.
We should never learn that passage from one moment to the next is like the movement east and west of the wind and rain.
But we should not understand that this momentary continuance is like the wind or rain sweeping from East to West.
The transiting of time and being is not to be thought of as wind blowing the rain from east to west.
You should not have been learning about passage as like the wind and rain's going east and west.
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All worlds are not immovable; nor are they stationary - this is continuity.
The entire world is not unchangeable, is not immovable. It flows.
El universo no est ni en movimiento ni en reposo, ni progresando ni en regreso. El universo es pura regeneracin.
The whole Universe is neither beyond moving and changing nor beyond progressing and regressing; it is passage from one moment to the next. An example of the momentary passing of time is spring. Spring has innumerable different aspects, which we call a passage of time.
The whole Universe is progressing from one moment to the next; not static, but also not continuous process.
And it would be inaccurate to say that the whole world is unchanging, or that it is motionless: it is in transition.
The whole world is not inactive, it is not neither progressing nor regressing: it is passage.
The entire world is not changeless and immoveable, nor unprogressing and unregressing the whole world is passing seriatim. Passing seriatim is like spring, for example, with all of its many and varied signs. That is passing seriatim.
It is like spring; in spring there are events, and these are called continuity. You must realize that there is nothing outside of continuity;
Flowing is like spring. Spring with all its numerous aspects is called flowing. When spring flows there is nothing outside of spring. Study this in detail.
La regeneracin es como la primavera. La primavera tiene muchas caras. A esto se le llama regeneracin.
An example of this momentary progression is Spring. It has many different aspects, the passing of which we call the progress of Spring.
The flow of time and being is like spring, for instance. The spring has an appearance of being abundant in its burgeoning, and we refer to this as its passage.
Passage is, for example, like spring: in spring there are numerous appearances this is called passage.
for example, the continuity of spring always continues spring.
Spring invariably flows through spring.
Hay que entender que la regeneracin se regenera sin ningn soporte externo.
We should learn in practice that the momentary passing of time continues without there being any external thing. The momentary passing of spring, for example, inevitably passes, moment by moment, through spring itself.
But our practice teaches us that the passing of time from moment to moment involves no external object. For example, momentary Spring passes through a process that we call Spring.
We should consider well that the spring passes without excluding anything within it. In other words, the passing of spring is, to be sure, a passing of what we humans call spring.
You should learn that it passes through without any external thing.
You should learn in practice that passing takes place without anything extraneous. For example, springtime's passage invariably passes through spring.
You must understand in detail that although continuity is not spring,
Although flowing itself is not spring, flowing occurs throughout spring.
Por ejemplo, la regeneracin de la primavera invariablemente regenera la primavera.
For example, the passage of spring necessarily passes through spring.
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it is fulfilled at the time of this spring because it is the continuity of spring.
Thus, flowing is completed at just this moment of spring.
Aunque la regeneracin en cuanto tal no sea necesariamente la primavera, puesto que se trata aqu de la regeneracin de la primavera, la regeneracin de la primavera alcanza ahora el despertar justo en la primavera.
It is not that the momentary passing of time is spring; rather, because spring is the momentary passing of time, passing time has already realized the truth in the here and now of springtime. We should research [this] in detail, returning to it and leaving it again and again. If we think, in discussing the momentary passing of time, that circumstances are [only] individual things on the outside, while something which can pass from moment to moment moves east through hundreds of thousands of worlds and through hundreds of thousands of kalpas,
But the passing is not Spring itself; we just think of Spring as the movement of momentary Spring through the process Spring. But Spring is made real at every timepresent in the process of Spring. We need to come back to this again and again.
Passing is not what spring is, but refers to the passage of the springtime; hence,
Though passage is not spring, because it is the passage of spring,
The passage is not spring, but as it is the springtime's passage,
it is a transition that is now being actualized during the time of spring. You would do well to consider and reflect on this very carefully, for in speaking of transiting, some may think of it in reference to some place physically apart from themselves, which can be reached by turning eastward, say, or by traveling past myriad worlds over millions and millions of eons.
passage has accomplished the Way in this time of spring. You should examine thoroughly in whatever you are doing. In speaking of passage, if you think that the objective realm is outside and the phenomenon which passes through passes a million worlds to the east through a billion eons,
passing attains the Way now in the time of spring All of this you must give careful and repeated examination. If, in speaking of a passage, you imagine that the place of passage lies somewhere outside, and the dharma of the one doing the passage moves toward the east [like the spring] through 100,000 worlds over 100,000 kalpas of time,
Examine this thoroughly, coming and going. Ordinary people think that continuity is beyond and that it passes east through many worlds and ones. In your study of flowing, if you imagine the objective to be outside yourself and that you flow and move through hundreds and thousands of worlds, for hundreds, thousands, and myriads of eons,
Estudiad esto con todo detenimiento.
Hablando de regeneracin, si pensis que las condiciones de regeneracin existen fuera de nosotros mismos, que el "yo" de la regeneracin por s mismo le da la cara al Este, atravesando los cientos de miles de mundos y los cientos de miles de kalpas,
In discussing the momentary passing of time, if we think that there are only individual things that change on the outside, but that there is some real unchanging entity that passes from moment to moment moving through all worlds and all times,
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This view shows lack of training.
you have not devotedly studied the buddha way.
esto significa que no os dedicis lo suficiente a la prctica del Buddha-Dharma.
then we are not devoting ourselves solely to Buddhist learning in practice.
we are becoming lax in studying Buddhism in our practice.
But such people are not concentrating simply on the study of the Buddhas Way. Yakusan, who by imperial decree was named The Great Teacher Whose Way Is Broad, one time, at the direction of Great Master Sekit Kisen, made a spiritual call on Meditation Master Baso. Yakusan asked him, The one standing before you has a fairly good idea of what all twelve divisions of the Scriptures as found among the followers of the Three Vehicles of Buddhism are about, so just why did the Ancestral Teacher Bodhidharma come east to China???
in thinking thus you are not concentrating wholly on the study of the Buddha Way. Yakuzan, at the direction of the Zen master Sekito, went to call on the Zen master Baso.
that is a result of not giving total devotion to the single minded practice of the Buddha Way. Once Yueh shan Hung tao, at the direction of Wu chi Ta shih, went to Zen master Ma tsu with a question.
Zen master Yakusan Kodo (Yueh-shan Hung-tae), on the advice of Zen master Wuchi (Sekito-Shiht'ou), visited Zen master Chianghsi Ta-chi (Matsu Tao-i).
Great Master Hongdao of Mt. Yao [Yaoshan], instructed by Shitou, Great Master Wuji, once went to study with Zen Master Daji of Jiangxi.
Un da, siguiendo el consejo de Musai Daishi, Yakusan Kodo Daishi visit a Kozei Daijaku Zenji y dijo:
Great MasterYakusan Kodo, the story goes, at the suggestion of Great Master Musai, visits Zen Master Kozei Daijaku
One day, at the suggestion of Master Sekito Kisen, Master Yakusen Igen asked Master Baso Doitsu a question:
He said: "I have studied nearly all the 12 teachings of the three vehicles.
Yaoshan asked, "I am familiar with the teaching of the Three Vehicles and twelve divisions.
"Los tres vehculos y las doce divisiones de la ensenanza yo las entiendo. Ahora bien,
He asks, I have more or less clarified the import of the three vehicles and the twelve divisions of the teaching.
I have more or less understood the meaning of Buddhist theory and its classifications.
He said, "As far as the Buddhist canon is concerned, I pretty much understand its message
I believe I have a fair grasp of the three vehicles and the teaching of the twelve divisions,
What is the meaning of the patriarch's coming from the West?"
But what is the meaning of Bodhidharma coming from the west?"
?qu significa la expresin 'Bodhidharma viniendo del Oeste'?"
But just what is the ancestral Masters intention in coming from the West?
But I want to ask you what was Master Bodhidharmas purpose in coming from India to China?
what is the living meaning of Zen?"
but what about the meaning of the First Patriarch's coming from the west?
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Chiang-hsi Tachi answered:
Zen Master Daji replied:
Daijaku Zenji respondi as:
Thus questioned, Zen Master Daijaku says,
On hearing this question, Master Baso Doitsu replied, At one timepresent he was moved to raise his eyebrow and wink, at another timepresent he was not moved to raise his eyebrow and wink. At one timepresent, to raise his eyebrow and wink was right,
Being queried in this manner, Meditation Master Baso responded, There are times when we make That Ones eyebrows rise and His eyes twinkle, and there are times when we do not make His eyebrows rise and His eyes twinkle. There are times when we who make That Ones eyebrows rise and His eyes twinkle are right, and there are times when we who make His eyebrows rise and His eyes twinkle are not right. Upon hearing this, Yakusan had a great awakening and humbly said to Baso,
When Yakuzan asked this, Baso said,
Ma tsu said:
"Some times I make the Buddha raise his eyebrows and blink his eyes. Sometimes I do not make him raise his eyebrows and blink his eyes. Sometimes it is good to make him do these things
For the time being have him raise his eyebrows and wink. For the time being do not have him raise his eyebrows and wink. For the time being to have him raise his eyebrows and wink is right.
"A veces yo le hago levantar las cejas y le hago hacer un guino. Ser-tiempo. A veces, yo no le hago levantar las cejas ni le hago hacer un guino. Ser-tiempo. A veces, hacer-le levantar las cejas y hacer-le hacer un guino est bien. Ser-tiempo. A veces, hacer-le levantar las cejas y hacer-le un guino est mal. Ser-tiempo."
Sometimes I make him lift an eyebrow or wink an eye,
"Sometimes I have him raise the eyebrows and blink the eyes. Sometimes I don't have him raise the eyebrows and blink the eyes. Sometimes having him raise the eyebrows and blink the eyes is it, sometimes having him raise the eyebrows and blink the eyes is not it. Hearing this, Yakuzan was greatly enlightened. He said to Baso,
For the time being, I let him raise his eyebrows and blink his eyes. For the time being, I don't let him raise his eyebrows and blink his eyes. For the time being, my letting him raise his eyebrows and blink his eyes is correct. For the time being, my letting him raise his eyebrows and blink his eyes is not correct. When Yueh shan heard this, he achieved great enlightenment. He told Ma tsu,
and sometimes I do not make him lift an eyebrow or wink an eye;
sometimes to make him lift an eyebrow or wink an eye is right,
Sometimes it is not good to make him do these things. What do you think of this?" When he heard this, Yueh-shan was enlightened, and he said to Ta chi:
For the time being to have him raise his eyebrows and wink is not right. Hearing these words, Yaoshan experienced great enlightenment and said to Daji,
and sometimes to make him lift an eyebrow or wink an eye is not right.
and at another time-present, to raise his eyebrow and wink was wrong.
Escuchando esto, Yakusan cay en cuenta y despert. Y le dijo a Daijuku:
Hearing this, Yakusan realizes a great realization and says to Daijaku,
When Master Yakusan heard these words, the whole of Buddhism became clear to him, and he said to Master Baso,
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"When I was at the Zen monastery of Shih t'ou, it was like a mosquito trying to bite an iron bull." What Ta-chi is trying to say is not the same as what the others are trying to say. Raising the eyebrows is the mountain and ocean. Because the mountain and ocean are raising the eyebrows
"When I was studying with Shitou, it was like a mosquito trying to bite an iron bull." What Daji said is not the same as other people's words.
"Cuando estaba con Sekito, yo era como un mosquito montando un toro de hierro."
In Sekitos order I have been like a mosquito that climbed onto an iron ox.
When I studied with Master Sekito, I was just a mosquito sitting on the back of an iron ox! No-one else could have uttered these words of Master Basos.
When I was with Sekit, I was like a mosquito climbing over an iron ox, trying to find a place to bite.
"When I was with Sekit, I was like a mosquito climbing on an iron ox. What Baso says is not the same as others.
When I was at Shih t'ou's, it was like a mosquito on an iron bull.
Daijaku se expresa de una manera poco comn.
What Daijaku says is not the same as [what] others [can say].
What Ma tsu utters is not the same as other men.
The "eyebrows" and "eyes" are mountains and oceans, because mountains and oceans are eyebrows and eyes.
Cejas y ojos son ocanos y montanas porque las montanas y los ocanos son ojos y cejas.
[His] eyebrows and eyes may be the mountains and the seas, because the mountains and the seas are [his] eyebrows and eyes.
The eyebrow Master Bodhidharma raised or the eye he winked may indicate a mountain or an ocean, because the mountains and oceans and his eyebrows and eyes are one whole. Being moved to raise an eyebrow he sees the mountain. Being moved to wink, he rules the ocean.
Basos making Him raise His eyebrows would be comparable to Yakusans focusing on the Mountain, and oceans, because mountains and oceans are eyebrows and eyes.
Eyebrows and eyes must be mountains and
Here eyebrows an eyes must be mountains and seas, because mountains and seas are eyebrows and eyes
- to do this act you should truly see the form of the mountain. If you would grasp the meaning of the blinking, you should truly see the ocean.
To "have him raise the eyebrows" is to see the mountains. To "have him wink" is to understand the oceans.
La ensenanza de "hacer-le levantar las cejas" es ver las montanas. La ensenanza de "Hacer-le hacer un guino" es fundar un ocano.
In his making himself lift [an eyebrow], he may be looking at the mountains; and in his making himself wink, he may be presiding over the seas.
That having him raise must see the mountains,
Within this letting him raise, you should see mountains. Within this letting him blink, you should essentiate the sea
Basos making His eyes twinkle would be comparable to Yakusans fixing his eyes on the Ocean.
that having him blink must have its source in the ocean.
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This and that are accustomed to each other; the active is introduced to the passive- and is one. Not-good is not always no-good. These are all uji.
The "right" answer belongs to him, and he is activated by your having him raise the eyebrows and wink. "Not right" does not mean not having him raise the eyebrows and wink. Not to have him raise the eyebrows and wink does not mean not right. These are all equally the time-being. Mountains are time. Oceans are time. ` If they were not time, there would be no mountains or oceans. Do not think that mountains and oceans here and now are not time. If time is annihilated, mountains and oceans are annihilated.
Lo correcto le es familiar. El est cubierto por la ensenanza.
Being right has become familiar to him, and he has been led by the teaching.
Being right has become part of him and pulls him in.
Being right means attempting to learn from That One: That One is That which is being invited to teach. Not being right does not mean not causing Him to act as He did, nor does not causing Him to act as He did mean not being right.
It is conditioned by him, he is induced by causation.
Correct enters into intimate terms with him. Him is ushered in by letting. Not correct is not not letting him, and not letting him is not not correct. All of them are equally being time.
Lo incorrecto no est sin ensenanza ni sin l. Sin ensenanza y sin l no es algo incorrecto. Todo esto es igualmente ser-tiempo.
Neither is not being right the same as not making himself [act], nor is not making himself [act] the same as not being right. All these [situations] are Existence Time The mountains are Time, and the seas are Time. Without Time, the mountains and the seas could not exist:
Being wrong is not always not doing, and not doing is not always wrong. All these are timepresent.
Not it is not not having him, not having him is not not it. These are all being time.
The mountain is time; the ocean is time. If they were not, there would be no mountain and no ocean. You cannot say that there is no time in the absolute present of the mountain and ocean. If time decays, the mountain and ocean will decay.
La montana es tambin tiempo. El ocano es tambin tiempo. Si no fueran tiempo no habra ni montanas ni ocanos.
The mountains are time-present and the oceans are time-present. Without timepresent the mountains and the oceans would not exist.
Mountains are of time: oceans are of time. Were there no time, neither mountains nor oceans could be.
The mountains are time, the oceans are time too. If they were not time, the mountains and oceans could not be.
Mountains are time, and seas are time. If they were not time, there would be no mountains and seas.
we should not deny that Time exists in the mountains and the seas here and now.
We cannot deny that time-present is the mountains and the oceans here and now.
Do not think that time does not exist for the mountains and oceans of the present moment.
You should not think there is no time in the immediate present of the mountains and oceans.
So you must not say there is no time in the immediate now of mountains and seas.
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If time does not decay, the mountain and ocean do not decay.
As time is not annihilated, mountains and oceans are not annihilated.
If Time decays, the mountains and the seas decay. If Time is not subject to decay, the mountains and the seas are not subject to decay.
If time-present decays, so do the mountains and the oceans. If time does not decay, nor do the mountains and oceans.
Were time to cease to exist, so would mountains and oceans cease to exist: if time does not become extinct, then mountains and oceans too will not become extinct. This is why the morning star arose, the Tathagata emerged, his clear Eye of Wise Discernment manifested, and the raising of the udumbara flower came about.
If time disintegrates, mountains and oceans too disintegrate; if time is indestructible, mountains and oceans too are indestructible.
If time is destroyed, mountains and seas are destroyed. If time is indestructible, mountains and seas are indestructible.
Through this principle (the self-identity of time and things) eyes appear the plucked flower appears
This being so, the morning star appears, the Tathagata appears, the eye appears, and raising a flower appears.
In accordance with this truth the bright star appears, the Tathagata appears, the Eye appears, and picking up a flower appears,
It is from this truth that the bright star appeared to Gautama Buddha, the state of buddha appeared, his ability to see the truth appeared, and his acknowledgment of Mahakasyapa appeared. All are timepresent. Without time-present nothing could be here and now.
On this principle the morning star appears, the Buddha appears, the eye appears, the raising of the flower appears.
Within this true dharma, the morning star appears, the Tathagata appears, eyepupils appear, the holding up of the flower appears
- this is time. If it is not, all this is not.
Each is time. If it were not time, it could not be thus.
and this is just Time. Without Time, it would not be like this.
These are times: were they not times, there could not be any being with It here and now.
This is time. If it were not time, it would not be thus.
This is time. If it were not time, things would be not so.
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Although Zen masters up to now have said all this, I must repeat it.
Zen master Guixing of She Prefecture is the heir of Shoushan, a dharma descendant of Linji. One day he taught the assembly:
Zen Master KishoSo of the Shoken region is a Dharma descendant of Rinzai, and the rightful successor of Shuzan.51 On one occasion he preaches to the assembly:
Master Kisho from the Sho region is a descendent of Master Rinzai and the successor to Master Shuzan Shonen. On one occasion he preaches to the assembly:
Meditation Master Kisei of Sekken County was a Dharma descendant of Rinzai, as well as Shuzans direct heir. One day, he addressed his monastic community in verse, saying: There is a time when intending has arrived, but not expressing, There is a time when expressing has arrived, but not intending, There is a time when both intending and expressing have arrived, And there is a time when both intending and expressing have not arrived.
Zen Master Kisei of Sekken was a religious descendant of Rinzai, and was the heir of Shuzan. One time he said to the community,
Zen master Kuei sheng of She hsien, a Dharma descendent of Lin chi and direct Dharma heir of Shou shan, once instructed the assembly of monks: For the time being, the mind reaches but the word does not. For the time being, the word reaches but the mind does not. For the time being, the mind and word both reach. For the time being, neither mind nor word reach.
For the time being mind arrives, but words do not. For the time being words arrive, but mind does not. For the time being both mind and words arrive. For the time being neither mind nor words arrive.
Sometimes the will is present but the words are absent,
At one timepresent will is present but words are absent. At one timepresent words are present but will is absent. At one timepresent both will and words are present. At one timepresent both will and words are absent.
"Sometimes the intent arrives but the expression doesn't arrive: sometimes the expression arrives but the intent doesn't arrive. Sometimes intent and expression both arrive, sometimes neither intent nor expression arrive.
Sometimes the words are present but the will is absent, Sometimes the will and the words are both present,
Sometimes the will and the words are both absent.
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I must say: Will and words that half reach are uji; will and words that half do not reach are uji.
Both mind and words are the time-being. Both arriving and not-arriving are the timebeing.
Entendimiento y palabras son, lo uno y lo otro, sertiempo. Hay y no hay son, lo uno y lo otro, sertiempo.
The will and the words are both Existence Time. Presence and absence are both Existence Time.
Both will and words are timepresent. Both presence and absence are timepresent.
Both intending and expressing are for the time being: both having arrived and having not arrived are for the time being. Even though one may say that the time of arriving is not yet fully here, the time of having not arrived is here. Intending is the donkey; expressing is the horse. The role of the horse is assigned to expressing; the role of the donkey is assigned to intending. Just as arriving is not synonymous with coming, having not arrived does not mean still not having arrived, for this is what being just for the time is like. Arriving is hindered by arrival, but is
Intent and expression are both being time; arriving and not arriving are both being time.
Mind and the word are equally being time. Their reaching and not reaching alike are being time. Even when the time of their reaching is not yet over, the time of their not reaching has arrived. The mind is a donkey, the word a horse, making the horse a word and the donkey the mind
When the moment of arriving has not appeared, the moment of notarriving is here. Mind is a donkey, words are a horse. Having-alreadyarrived is words and not-havingleft is mind.
Aunque pensis que el tiempo de haber no ha llegado todava, debis saber que el tiempo de no haber est ya ah. El entendimiento es el asno, las palabras son el caballo: haced del caballo las palabras y del asno el entendimiento.
The moment of presence has not finished, but the moment of absence has come.
Before the moment of absence has ended, the moment of presence has come. Before the will has left, the words arrive. To be present does not mean that something has arrived.
Though the time of arrival is incomplete, yet the time of nonarrival has come. Intent is a donkey, expression is a horse; the horse is considered the expression, the donkey is considered the intent. Arriving is not coming; not arriving is not yet to come.
The will is the donkey and the words are the horse; horses have been made into words and donkeys have been made into will
Arriving is not "coming," notarriving is not "not yet."
El haber no llega, el no haber no est por venir.
Presence is not related to having come, and absence is not related to not having come.
To be absent does not mean that something has left.
Reaching is not coming; not reaching is not yet.
The time-being is like this. Arriving is overwhelmed by arriving, but not by not-arriving.
As es el sertiempo. El haber obstruye el haber, pero no obstruye el no haber. El no haber
Existence Time is like this. Presence is restricted by presence itself; it is not restricted by absence. Absence
Time-present is like this. Presence is just being present, it is not being absent. Absence is just
This is the way being time is. Arriving is blocked by arriving, not blocked by not
This is how being time is. Reaching is impeded by reaching and not impeded by
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obstruye el no haber, pero no obstruye el haber.
is restricted by absence itself; it is not restricted by presence.
being absent, it is not being present.
not hindered by not having arrived. Having not arrived is hindered by not having arrived, but is not hindered by arriving. So, when it comes to intending, we look at our intention as just an intention;
arriving. Not arriving is blocked by not arriving, not blocked by arriving.
not reaching. Not-reaching is impeded by not reaching and not impeded by reaching
Not-arriving is overwhelmed by not-arriving, but not by arriving. Mind overwhelms mind and sees mind, Words overwhelm words and see words. Overwhelming overwhelms overwhelming and sees overwhelming. Overwhelming is nothing but overwhelming. This is time.
El entendimiento no es ms que entendimiento, as que no veis ms que entendimiento.
The will hinders the will and meets the will.
The word will describes will itself, and depicts will as an object.
Intent blocks intent and sees intent;
The mind impedes the mind and sees the mind,
Las palabras no son ms que palabras, as que no veis ms que palabras. Obstaculizar no es ms que obstaculizar, no veis entonces ms que obstaculizar. El obstaculizar obstruye el obstaculizar. Eso es ser-tiempo.
Words hinder words and meet words.
The word words describes words themselves, and depicts words as an object.
Restriction hinders restriction and meets restriction.
when it comes to expressing, we look at our expression as just an expression; when it comes to hindrances, we look at what is hindering us as just a hindrance. It is a matter of obstructions getting in the way of obstructions, all of which are just for a time.
expression blocks expression and sees expression. Blocking blocks blocking and sees blocking.
word impedes word and sees word,
impeding impedes itself and sees itself.
Restriction restricts restriction. This is Time.
The word description describes description itself, and depicts description as an object in timepresent.
Blocking blocks blocking this is time.
Impeding impedes impeding that is time.
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As overwhelming is caused by you, there is no overwhelming that is separate from you.
Aunque el obstaculizar sea utilizado por los otros fenmenos [dharmas], no hay un obstculo que obstaculize a los otros fenmenos [dharmas].
Restriction is utilized by objective dharmas, but restriction that restricts objective dharmas has never occurred.
Descriptions describe things, but a description of a thing is never the thing itself.
Although you may say that obstruction is a word that we can apply to other situations, there is still nothing which I am calling an obstruction that impedes those situations. It is ourselves encountering others; it is others encountering each other; it is ourselves encountering ourselves; it is one who is emerging encountering one who has emerged. If each of these did not have their specific time, being with It here and now would be impossible.
Though blocking is used by other things, there is never any blocking which blocks other things.
Although impeding is employed by other dharmas, there has never yet been impeding that impedes another dharma
Thus you go out and meet someone. Someone meets someone. You meet yourself. Going out meets going out. If these are not the actualization of time, they cannot be thus.
Yo lo encuentro. El se encuentra. Yo me reencuentro. El reencontrar encuentra el reencuentro. Sin el tiempo, eso no podra ser de ninguna manera.
I meet with a human being, a human being meets with a human being, I meet with myself, and manifestation meets with manifestation. Without Time, these [facts] could not be like this.
When I meet a person, a person meets another person. When I meet myself, a manifestation meets a manifestation. If there were no time-present none of this could happen.
It is oneself meeting other people, it is other people meeting other people, it is oneself meeting oneself, it is going out meeting going out. If these do not have time, they are not so.
The entire world, exhaustively, with no thing or time left out, is impeding. I encounter a man. A man encounters a man. I encounter myself. Going forth encounters going forth. If they do not obtain the time, it cannot be thus.
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Mind is the moment of actualizing the fundamental point; words are the moment of going beyond, unlocking the barrier.
Es ms, el entendimiento es el momento de actualizar el asunto fundamental. Las palabras son el momento de traspasar la barrera.
Furthermore, the will is the Time of the realized Universe, the words are the Time of the pivot which is the ascendant state,61 presence is the Time of laying bare the substance
In summary, will is one timepresent that makes the Universe real. Words are one time-present in the balanced state. Being present is just the time when everything is here and now
Furthermore, intending refers to the time when the spiritual question manifests before our very eyes; expressing refers to the time when one looks up and unbolts the barrier gate; arriving refers to the time when body and mind are dropped off; and having not arrived refers to the time when this dropping off is left behind [as you go always onward, always becoming Buddha]. This is the way that you should diligently apply yourself, the way that you should treat whatever arises as just for a while. Although the venerable Masters up to the present time have spoken about the Matter in such a way,
Also, intent is the time of the issue at hand; expression is the time of the key of transcendence.
Moreover, the mind is the time of the immediately present ultimate Dharma. The word is the time of the key to higher attainment.
Arriving is the moment of casting off the body; notarriving is the moment of being one with just this, while being free from just this. In this way you must endeavor to actualize the time-being.
Existe el tiempo de abandonar el cuerpo; no hay el tiempo de ser uno ni de separarse de uno. Es as como debis practicar y aceptaros. Es as como debis sertiempo.
and absence is the Time of sticking to this and parting from this.63 We should draw distinctions, and should enact Existence Time like this.
Being absent is just the time when a fact is not here and now. This is how we should understand and make ourselves real.
Arriving is the time of the whole body; not arriving is the time of one with this, detached from this. In this way should you correctly understand and be time.
Reaching is the time of the body of total emancipation. Not reaching is the time you are one with this and apart from this. You should attest and affirm thus. You should being time thus
19 - The old masters have thus uttered these words, but is there nothing further to say?
Los antiguos maestros ya han dicho eso. ?Acaso hay algo ms que entender?
Though venerable patriarchs hitherto have each spoken as they have, how could there be nothing further to say?
Although this poem is how one master of the past expressed himself,
Though the aforementioned adepts have all spoken as mentioned, is there nothing further to say?
We have seen above how the respected elders have both spoken. Yet is there not something even further to
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utter? Mind and words arriving "partway" are the time-being. Mind and words not arriving "part-way" are the time-being. Pues s. Por lo que digo: Hay casientendimiento, y casi-palabras. Eso es ser-tiempo. No hay ni siquiera un casientendimiento ni unas casipalabras. Eso es ser-tiempo. I would like to say: The half presence of will and words is Existence Time, The half absence of will and words is Existence Time. I feel moved to express my own understanding: Will and words being half present is also at timepresent. Will and words being half absent is also at timepresent. might there not be something more that needs to be said? Well, I would add, There are times when intending and expressing are halfway there, and there are times when intending and expressing are halfway not there. You would do well to investigate and clarify the Matter in such a way. And again, Making That Ones eyebrows rise and His eyes twinkle is half of what just for the time being is about, and making That Ones eyebrows rise and His eyes twinkle may also be a counterfeit just for the time being, We should say intent and expression half arriving too is being time; intent and expression half not arriving too is being time. We should say: Half reaching of mind and word is also being time. Half not reaching of mind and word is also being time.
This is the way we should study.
In this manner, you should examine the time-being.
Vuestra prctica y vuestro cuestionamiento deben de hacerse de esa manera. "Ensenar-le a levantar las cejas y a hacer un guino: casi sertiempo.
There should be research in experience like this.
We can study the situation like this:
There should be study like this.
Your investigation must go on like this.
Making him raise his eyebrows and blink his eyes is half uji;
To have him raise the eyebrows and wink is "half" the time-being
Making oneself lift an eyebrow or wink an eye is half Existence Time,
He was moved to raise his eyebrow and wink in half of time-present.
Having him raise his eyebrows and blink his eyes is half being time;
Letting him raise his eyebrows and blink his eyes is a half being time.
making him raise his eye brows and blink his eyes is full uji;
To have him raise the eyebrows and wink is the time-being "missed."
Ensenar-le a levantar las cejas y a hacer un guino: falso sertiempo.
Making oneself lift an eyebrow or wink an eye is mixed up Existence Time,
He was moved to raise his eyebrow and wink in the jumble that is time-present.
having him raise his eyebrows and blink his eyes is amiss being time.
Letting him raise his eyebrows and blink his eyes is a Wrong! being time.
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not making him raise his eyebrows and blink his eyes is half uji;
Not to have him raise the eyebrows and wink is "half" the time-being.
No ensenar-le a levantar las cejas ni a hacer un guino: casi sertiempo.
Not making oneself lift an eyebrow or wink an eye is half Existence Time,
He was moved not to raise his eyebrow and wink in half of timepresent.
and making That Ones eyebrows rise and His eyes twinkle may also be a completely false just for the time being.
Not having him raise his eyebrows and blink his eyes is half being time;
Not letting him raise his eyebrows and blink his eyes is a half being time Not letting him raise his eyebrows and blink his eyes is a Wrong! Wrong! being time Such investigations continuing in thoroughgoing practice reaching here and not reaching there that is the time of being time.
not making him raise his eyebrows and blink his eyes is full uji.
Not to have him raise the eyebrows and wink is the time-being "missed." Thus, to study thoroughly, coming and going, and to study thoroughly, arriving and not-arriving, is the time-being of this moment.
No ensenar-le a levantar las cejas ni a hacer un guino: ser-tiempo dos veces falso."
Not making oneself lift an eyebrow or wink an eye is mixed up Existence Time.
He was moved not to raise his eyebrow and wink in the jumble that is time-present.
not having him raise his eyebrows and blink his eyes is amiss being time. In such a manner, coming to training, going on in training, training until you arrive, and training beyond arriving are, at all times, just for the time being, just for a while. To investigate thus, coming and going, investigating arriving and investigating not arriving, is the time of being time.
To study this and experience it and not to study this and experience it are both the time of uji.
Que eso sea yendo, que eso sea viniendo, que eso sea haber, que eso sea no haber: debis entender que, de todas las maneras, el tiempo es sertiempo.
When we experience coming and experience leaving, and when we experience presence and experience absence, like this, that time is Existence Time.
To experience arriving and leaving like this is to experience time-present. To experience being present and being absent like this is to experience time- present.
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Master Dogen's: 8 Translations

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Master Dogen's: 8 Translations

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Master Dogens

1. UJI - translated by Reiho Masunaga

2. Uji - The Time-Being -translated by Dan Welch and Kazuaki Tanahashi

7. Being Time translated by Thomas Cleary

8. BEING-TIME translated by Waddell and Abe

2 Translated by Dan Welch and Kazuaki Tanahashi

3 Traduccin espanola por Francisco Jos Ramos

5 Translation by Michael Eido Luetchford

6 Shasta Abbaye Translation

7 Being Time Thomas Cleary

A buddha of old said:

Time-present is sinking to the depths of the ocean. Time-present is an angry demon,

He who stands one jo and six or eight shaku is uji.

Sometimes the sixtreen foot or eight foot (golden body)

The staff and hossu are uji.

For the time being a staff or whisk.

A veces un bsculo, o un matamoscas,

Sometimes a staff or a whisk

Time-present is a formal ceremony,

at a time of being, staff and whisk;

For the time being, I'm a staff or a whisk.

Eihei Dogen UJI 8 translations compiled by Frederic Lecut May 2009

The pillar and lamp are uji.

For the time being a pillar or lantern.

A veces un pilar, o una linterna de piedra,

Sometimes an outdoor pillar or a stone lantern

time-present is the temple compound.

at a time of being, pillar and lamp

For the time being, I'm a pillar or a lantern.

You and your neighbor are uji.

For the time being the sons of Zhang and Li.

A veces el tercer hijo de Chang o el cuarto de Lee,

Time-present is an everyday person,

at a time of being, the average man;

The great earth and vast sky are uji."

For the time being the earth and sky.

A veces la Tierra y el Espacio.

time-present is pervading the whole Universe.

at a time of being, earth and sky.

"A veces" (uji) significa el tiempo es existencia y la existencia es tiempo.

Eihei Dogen UJI 8 translations compiled by Frederic Lecut May 2009

So we must study the 12 hours confronting us.

Study it as the twelve hours of the present.

We should learn it as the 12 hours of Today.

But we must also study time as 24hour time this day.

Though we have not yet measured the span of 12 hours,

you still call it twelve hours.

At the same time, we call it : twelve hours

is called twenty four hours.

Porque el ir y venir del tiempo son obvios, nadie duda de ello.

Eihei Dogen UJI 8 translations compiled by Frederic Lecut May 2009

Though he does not doubt, he does not understand.

Although they do not doubt it, they do not understand it.

Nadie duda pero esto no significa que entienden.

we cannot be sure that we know clearly what time is.

they are always changing.

And even doubt is nothing but a part of time.

Yet doubt itself is nothing but time.

An as, las dudas no son ms que tiempo.

It's just that doubting is for the moment time.

Eihei Dogen UJI 8 translations compiled by Frederic Lecut May 2009

La manera en que uno mismo se forma es la forma del universo entero.

Self is arrayed as the whole world.