ELEVEN
Master Joshu Jushin preached to a large assembly: If we did it was barely aware of right and wrong, we lose the spirit of Buddha. Someone he problem with that?
A monk stepped forward and struck the jisha master (his personal assistant, or secretary) saying Why do not you answer the teacher?
Master immediately returned to his apartments. Thereafter, the jisha asked him to explain: The monk who hit me had he understood what you meant? Joshu Jushin
said person could see the person sitting upright. And the standing person could see the person sitting.
Commentary master Nishijima:
Master Joshu said that even a slight awareness of good and evil disturbs our stability. It is our mind which discriminates between what is right and wrong. This ability to divide, differentiate and analysis is an essential part of our daily life, but she is unable to grasp reality directly. The spirit of Buddha is a state in which we directly apprehend reality and we are therefore necessary to transcend discrimination. This idea leads many people to false conclusions. They draw a picture of this very odd that someone would be living in such a state.
To illustrate this point, you can tell the difference between a baby and a Buddha. We can say that both live in a state free of abstract notions of good and evil. However, the baby, him, because he can not yet developed his rational mind discriminating, while a Buddha realized that the essence is not just about what is right or wrong, but just do good and not do evil.
The person who sees the reality, living in the same state as the Buddha did well from the deepest core of his being not in accordance with a written list of virtues in a book, but by simply following the Law of the Universe. Master Joshu Jushin
wondering if anyone has thing to say about consciousness that goes beyond good and evil. Since language is itself based on this discrimination, one would think that the teacher gives an impossible task to his students.
How to avoid this contradiction? The monk in this story chose to respond with its own live action. The young monk who was chosen as personal assistant to the master has not yet rooted in its Buddhist reality. It is therefore unable to respond to the challenge of the master, so the other monk gives the abstract question of an additional master consisting of some very concrete slaps the second viewpoint (hardware).
The behavior of this monk is in itself an answer to the question master Joshu. It is a concrete demonstration of the spirit which acts properly without discrimination as required by the actual situation.
In the third phase of the koan, the jisha wants to understand what are the real feelings of the master on the action of the monk who slapped him. This question is sincere, it is a question that comes from actual experience and not just participation in a philosophical game.
In answer him master Joshu, the expression "the person sitting" refers to itself (the master) and "a person standing" refers to another monk. Thus, the master asserts the understanding of the monk. They were able to see each other clearly. Their understanding of Buddhism was the same.
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