# Keizan

Keizan (瑩山; also Keizan Jōkin 瑩山紹瑾) (1268 – 1325) was a Japanese Zen Buddhist priest considered to be the second great founder of the Sōtō school of Zen in Japan.

## Quotes
### Advice on the Practice of Zazen

    Heine, Steven (2005). "Advice on the Practice of Zazen". Zen texts. Berkeley, California: Numata Center for Buddhist Translation and Research. ISBN 1-886439-28-1.
       (坐禪用心記: Original text on Wikisource)
* 夫坐禪者，直令人開明心地，安住本分，是名露本來面目，亦名現本地風光。
    身心俱脫落，坐臥同遠離。
    故不思善不思惡，能超越凡聖，透過迷悟之論量，離卻生佛之邊際。
    故休息萬事，及放下諸緣，一切不為，六根無作。
   * Zazen (seated meditation) allows people to directly enlighten the primordial mind and to abide peacefully in their original state. This is known as realizing one’s original face, or manifesting the true nature of the primordial mind.
       Zazen is the dropping off of body and mind and remaining detached, whether seated or lying down.
       It is not concerned with good or evil, and transcends the distinctions of worldly and sacred delusion and enlightenment, sentient beings and Buddhas.
       It relinquishes the ten thousand things, renounces all conditions, casts aside everything, and does not rely on the six senses.
      * p. 265
* 這箇是阿誰，不曾知名，非可為身，非可為心。
    欲慮慮絕，欲言言窮，如疾如兀，山高海深。
    不露頂不見底，不對緣而照，眼明于雲外，不思量而通，宗朗于默說。
   * What is this that is nameless and cannot be identified with either body or mind?
       If you try to conceive of it, it is beyond thought;
          if you try to express it, words are exhausted.
       It appears both foolish and saintly.
       It is as high as the mountain and as deep as the ocean,
          yet discloses neither its full height nor depth.
       It is illuminatively unbound by conditions,
          displaying a radiance that cannot be discerned by the naked eye.
       It penetrates beyond thought
          and has a clarity above the entanglements of speech.
       It transcends both heaven and earth
          and is realized only by the entire person.
            * p. 265
* 不得好說法教化，散心亂念從是而起。
    不得好樂多眾、貪求弟子，不得多行多學。
    極明極暗，極寒極熱，乃至遊人戲女處，并莫打坐。
   * Do not be attached to explanations and [intellectual activity], for a distracted mind and confused thinking will arise from them.
       Do not take pleasure [in attracting] crowds or seek out disciples. Do not be distracted by various sorts of practices or learning.
       Do not practice zazen where it is extremely light or dark, cold or hot, or in the vicinity of rowdy men and indecent women.
      * p. 269
* 叢林之中，善知識處，深山幽谷，可依止之。綠水青山，是經行之處。谿邊樹下，是澄心之處也。觀無常不可忘，是勵探道心也。
** You must spend time in a monastery, among wise and compassionate people. Or, you must travel deep into the mountains and valleys, practicing concentration next to flowing streams amid the mountains or clearing the mind by sitting in meditation in a valley. You must carefully observe impermanence and never forget its significance, for this inspires the mind in the pursuit of the Way.
*** p. 269-70
* 坐禪觀舉體無二，抛下萬事，休息諸緣，佛法世法不管，道情世情雙忘，無是非無善惡，何防止之有乎，此是心地無相戒也。
    定是觀想無餘，坐禪脫落身心，捨離迷悟，不變不動，不為不昧，如癡如兀，如山如海，動靜二相了然不生，定而無定相，無定相故名大定也。
    慧是簡擇覺了。
    坐禪所知自滅，心識永忘，通身慧眼，無有簡覺，明見佛性，本不迷惑，坐斷意根，廓然瑩徹，是慧而無慧相，無慧相故名大慧也。
    諸佛教門，一代所說，無不總收戒定慧中。
   * ...in zazen we observe the principle of complete nonduality, renounce the ten thousand things, put an end to all entanglements, abandon the distinction between Buddhist and worldly principles, forget attachments to the Way as well as to the world, and acknowledge neither affirmation nor denial, neither good nor evil—so what is there to prevent or stop? That is the formless discipline of the primordial mind.
       Concentration is undivided contemplation.
       Zazen is the dropping off of body and mind, renouncing [the distinction between] delusion and enlightenment.
       It is neither motionless nor active, neither creative nor quiescent, and resembles both fool and saint, mountain and ocean.
       No trace of movement or stillness originates from it.
       Concentration functions without form.
       Because it is formless, it is known as great concentration.
       Wisdom is discriminative awareness.
       In zazen, subject and object disappear on their own and mental discriminations are forever forgotten.
       The eye of wisdom pervades the body.
       Although it makes no discriminations, it clearly sees Buddha-nature.
       Originally without delusion, zazen cuts off conceptualization and remains unbound and clear.
       Wisdom is formless; because it is formless, it is known as great wisdom.
      * p. 271-72
* 打坐工夫，或向胞胎未生，不起一念已前行履工夫，二空忽生，散心必歇。
    起定之後，不思量而現威儀時，現成即安案，不回互而成修證時，公案即現成，朕兆以前之消息，空劫那畔之因緣，佛佛祖祖靈機樞要，唯此一事也。
   * If you follow Buddhist practice, the twofold emptiness [of self and dharmas] spontaneously arises and mental attachments are necessarily dispersed. After emerging from concentration, to realize the majestic activities [of walking, standing, sitting, and lying down] without thought is the spontaneous manifestation of Zen enlightenment.
       When you actualize the undifferentiated differentiation of practice-in-realization, Zen enlightenment is spontaneously manifest. The primordial state before anything appeared, the condition prior to the formation of heaven and earth—the ultimate concern of the Buddhas and patriarchs is nothing other than this one thing.
      * p. 274-75
* 直須休去歇去，冷湫湫地去，
    一念萬年去，寒灰枯木去，古廟香爐去，一條白練去，
    至禱至禱！
   * Be still and calm, indifferent and free of passion,
       letting ten thousand years pass in an instant,
          like cool ashes or a withered tree,
          like incense burning without smoke in an ancient temple,
          or a piece of white silk.
       May this be realized!
         * p. 275

## See also

* Buddhism
* Gautama Buddha
* Dōgen
* Gregory of Sinai