Good morning!
Dogen said, “There is a supreme, unconditioned, exquisite art for all Buddhas and Tathagatas in the person to person single transmission of the exquisite Dharma to witness unsurpassed awakening (bodhi). The reason one Buddha can bestow on another without distortion is that Self-appreciating Samadhi is its standard. In disporting in this Samadhi, entering Zen in straight sitting is the right gate. Even if this Dharma is abundantly endowed upon each person, unless cultivated, it is not developed; unless witnessed, it is not yet attained.”
There are Two Ways of Seeing and Cultivating in the Awakened Way. The Seeing Way is seeing the One Dharma of Dependent Origination. The Cultivating Way is the Triple Learning of Morality (sīla/śīla), Concentration (samādhi), and Prognosis (paňňā/prajňā). The Triple Learning is founded on and included in Concentration, called the Samadhi limbs (mindfulness, striving, and concentration). Zen in still sitting is the unconditioning art of stilling karma, settling in nirvana (unconditioned peace), and seeing the Dharma (unsurpassed awakening).
The Two Ways of Seeing and Cultivating are two wings or wheels to fly or to advance; neither should be dismissed. Seeing (vipassanā/vipaśyanā) and Stilling (samatha/śamatha) are parallel and providing to awakening (bodhi) and nirvana; neither should be dispensed of. Stilling in sitting to nirvana is the essential inevitable cultivation or practice in stilling karma and witnessing nirvana, wherein one can be awakened to no self, suňňtā/śūnyatā, etc., and develop prognosis, insight, wisdom, etc. The popular Mindfulness movement developed from Seeing needs nirvana as well.
Stilling is in still sitting, stilling karma, and Seeing (dassana/darṣaṇa) or Insight is in nirvana, unconditioned by karma. That’s why Dogen said that without cultivation (修, shū: practice, of sitting), it is not developed, and without verification (証, sho: witnessing nirvana), it is not attained: they are two inseparable sides of the same coin (修証一如, shusho-ichinyo : unity of practice and witnessing). Thus only practice makes perfect, through continuity and concentration – two inseparable wings or wheels to fly free and fare forward in nirvana and bodhi (awakening).
May 4, 2019 C.E.
お早うございます！
道元は言っています：「諸仏如来、ともに妙法を単伝して阿耨菩提を証するに、最上無為の妙術あり。これただ、ほとけ仏にさづけてよこしまなることなきは、すなはち自受用三昧、その標準也。この三昧に遊化するに端坐参禅を正門とせり。この法は、人々の分上にゆたかにそなはれりといゑども、いまだ修せざるにはあらはれず、証せざるにはうることなし。」
仏道には見道と修道の二道があります。見道は縁起の一法を見ることです。修道は戒(sīla/śīla)定(samādhi)慧(paňňā/prajňā)の三学です。三学は三昧支（念・精進・定）に基ずきそれに含まれます。静坐の禅は業を静め、涅槃（条件付けられない平和）に安住し、法（無上正覚）を見る無条件化の術です。
見道と修道の二道はどちらも不可欠の飛翔あるいは前進の為の二翼あるいは二輪です。これらは観（vipassanā/vipaśyanā) と止（samatha/śamatha) と並行し覚醒(bodhi：菩提)と涅槃を提供し、どちらも不可欠です。涅槃に至る坐による静止は業を静止し涅槃を確証するには必須不可欠の修行即ち実践であり、ここに無我・空（suňňtā/śūnyatā）等に覚醒し般若・洞察・智恵などを発展させます。観（vipassanā）から発展した人気のマインドフルネス運動は涅槃も必要とします。
止は静坐で業を静止することにあり観或いは見(dassana/darṣaṇa) 或いは洞察は業の条件付けを無くした涅槃の中にあります。だから道元は修（坐の修行）無ければ（止）の発展無く、証（涅槃の確証）無ければ（成道）は得られないと言ったのであり、これらは同一貨幣の不可分の両面（修証一如）なのです。だから、涅槃と菩提（覚醒・般若の智慧）に飛翔し前進する不可分の二翼或いは二輪である継続と集中による修（実践）によってのみ証（完成）があるのです。
2019共通年5月4日 法話
