Uji Compare

Master Dogen’s

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. traducción espanola por Francisco José Ramos 4. UJI – Existence Time - translated by Gudo Nishijima & Chodo Cross

in Master Dogen’s 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 Dogen’s Shobogenzo”

Eihei Dogen – UJI – 8 translations – compiled by Frederic Lecut – May 2009 Page 1


1

Translated by Reiho

Masunaga

2 Translated by

Dan Welch and Kazuaki

Tanahashi

3 Traducción

espanola por Francisco José

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)

The Zen master (Yueh-shan) says:

A buddha of old said:

A former Buddha once said in verse:

An ancient Buddha said,

An old Buddha said:

"Standing on the peak of a high mountain is uji.

For the time being stand on top of the highest peak.

A veces de pie en la cima de la más alta cúspide,

Sometimes standing on top of the highest peak

Time-present is standing on the mountain heights.

Standing atop a soaring mountain peak is for the time being

At a time of being, standing on the summit of the highest peak;

For the time being, I stand astride the highest mountain peaks.

Diving to the bottom of the deep ocean is uji.

For the time being proceed along the bottom of the deepest ocean.

A veces moviéndose en el fondo del más profundo océano,

Sometimes moving along the bottom of the deepest ocean

Time-present is sinking to the depths of the ocean.

And plunging down to the floor of the Ocean’s abyss is for the time being;

at a time of being, walking on the bottom of the deepest ocean;

For the time being, I move on the deepest depths of the ocean floor.

The one with three heads and eight arms is uji.

For the time being three heads and eight arms.

A veces tres cabezas y ocho brazos,

Sometimes three heads and eight arms

Time-present is an angry demon,

Being triple-headed and eight-armed is for the time being

at a time of being, three headed and eight armed;

For the time being, I'm three heads and eight arms.

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

For the time being an eight- or sixteen-foot body.

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.

And being a figure of a Buddha standing sixteen feet tall or sitting eight feet high is for the time being;

at a time of being, sixteen feet and eight feet;

For the time being, I'm eight feet or sixteen feet.

The staff and hossu are uji.

For the time being a staff or whisk.

A veces un básculo, o un matamoscas,

Sometimes a staff or a whisk

Time-present is a formal ceremony,

Being a monk’s traveling staff or his ceremonial hossu is for the time being

at a time of being, staff and whisk;

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


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;

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

Time-present is an everyday person,

Being a next-door neighbor or a man in the street is for the time being

at a time of being, the average man;

For the time being, I'm Mr. Chang or Mr. Li.

The great earth and vast sky are uji."

For the time being the earth and sky.

A veces la Tierra y el Espacio.

Sometimes the Earth and space

time-present is pervading the whole Universe.

And being the whole of the great earth and boundless space is for the time being.

at a time of being, earth and sky.

For the time being, I'm the great earth and heavens above

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.

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.

So called time of being means time is already being; all being is time.

The “time being” means time, just as it is, is being, and being is all time.

The golden body of one jo six shaku is time.

A golden sixteen-foot body is time;

Un cuerpo dorado de diez y seis pies es tiempo;

The sixteen foot golden body is Time itself.

The state of buddha is always made real at a time,

Thus, ‘being a golden body sixteen feet tall’ refers to a time.

The sixteen foot tall golden body is time;

The sixteen foot golden Buddha body is time;

Because it is time, there are the ornaments and lights of time.

because it is time, there is the radiant illumination of time.

y porque es tiempo, posee el brillo resplandeciente del tiempo.

Because it is time, it has the resplendent brightness of Time.

and because of this, the state is illuminated by the light of the present.

And because it is a time, its time will have a wondrous luminosity

because it is time, it has the adornments and radiance of time.

because it is time, it has time's glorious golden radiance.


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 día, simplemente.

We should learn it as the 12 hours of Today.

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

a point that we will be studying and learning about during the present twenty-four hours.

You should study it in the twenty four hours of the present.

You must learn to see this glorious radiance in the twelve hours of your day

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.

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 día.

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;

‘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 twenty-four hours.

Three headed, eight armed is time; because it is time, it must be one suchness in the twenty four hours of the present.

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.

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 día como cortas o como largas, próximas o lejanas, de todos modos

We can never measure how long and distant or how short and pressing 12 hours is.

although we can’t be sure if one period of 24-hours is longer or shorter, or faster or slower, than another,

we may not yet have measured the length of these twenty-four hours as to whether they are ever so long or as short as a sigh,

The length and brevity of the twenty four hours, though not as yet measured,

Although you never measure the length or brevity of the twelve hours, their swiftness or slowness,

we call it 12 hours.

you still call it twelve hours.

las llamamos las doce horas del día.

At the same time, we call it : “twelve hours”

We still say that a day lasts for 24 hours.

Granted that still we speak of them as ‘the twenty-four hours of our day’.

is called twenty four hours.

you still call them the twelve 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,

The traces of this time having come and gone are clear, so people do not doubt that these hours have occurred.

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.


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.

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.

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;

And, just because sentient beings are always having their doubts about anything and everything that they have not directly experienced,

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,

For this reason, his future doubts never harmonize with his present doubts.

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.

this does not mean that what they may have previously doubted is the same as what they may now have doubts about,

the future course of their doubting does not necessarily accord with their doubts of the present.

the course his doubtings take will probably not bring them to coincide with this present doubt.

And even doubt is nothing but a part of time.

Yet doubt itself is nothing but time.

Aún así, las dudas no son más 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.

for doubts themselves are merely ‘just for the moment’ kinds of time, and nothing more.

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

Nonetheless, the doubts themselves are, after all, none other than time.


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’,

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.

We must also understand that all the people and things in the Universe have their time-present.

we must take care to look upon this welter of living beings and physical objects as ‘sometime’ things.

You should perceive that each point, each thing of this whole world is an individual time.

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 sí, los momentos del tiempo nunca son un obstáculo el uno para el otro.

Object does not hinder object in the same way that moment of Time does not hinder moment of Time

Just as individual things are independent of each other, so individual time-presents are independent of each other.

Things do not go about hindering each other’s existence any more than moments of time get in each other’s way.

The mutual noninterference of things is like the mutual noninterference of times.

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;

The way-seeking 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,.

This means that many people can want to find the truth at the same time,

As a consequence, the intention to train arises at the same time in different beings,

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,

(from the standpoint of mind) time arises with 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.

and this same intention may also arise at different times.

there is arousal of times in the same mind.

and it is the arising of time of the same mind.


This applies also to training and enlightenment.

It is the same with practice and with attaining the way.

Lo mismo sucede con la práctica y la realización.

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.

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 así como uno mismo formándose a sí mismo se ve a sí mismo. He ahí el entendimiento de que uno mismo no es más que tiempo.

Putting the self in order, we see what it is.

This person I think of as myself is a “person” that I put together at one time - present.

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’,

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.

which we treat as ‘myself’: this is the same as the principle of ‘we ourselves are just for a 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 através 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 earth—a 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.


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 práctica, desde la práctica.

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.

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,

When you are at this place,

Cuando se está en el ámbito concreto de eso (inmo),

When we arrive in the field of the ineffable,

But a person who has clarified their real state

When you reach such a fertile field of seeing the way things really are,

When one reaches the state of suchness,

When you have arrived within this field of suchness,

there is one grass and one appearance.

there is just one grass, there is just one form;

sólo hay hierba y forma,

there is just one [concrete] thing and one [concrete] phenomenon,

sees only each thing, each thing, each thing,

then the earth in its entirety will be ‘one whole sprouting, one whole form’;

it is one blade of grass, one form;

it is a single grass, a single form.

We sometimes meet the appearance and sometimes not;

there is understanding of form and no-understanding of form;

sólo hay entendimiento de la forma y "no entendimiento de la forma",

here and now, [beyond] understanding of phenomena and non understanding of phenomena,

and lets go of understanding the nature of each thing.

it will be comprised of forms that you recognize and forms that you do not,

it is understanding forms, not understanding forms,

The forms are understood and not understood,

some times we meet the glass and sometimes not. (In this way training and enlightenment vary.)

there is understanding of grass and no-understanding of grass.

entendimiento de la hierba y "no entendimiento de la hierba".

and [beyond] understanding of things and non understanding of things.

sproutings that you recognize and sproutings that you do not.

it is understanding grasses, not understanding grasses

the grasses are grasped and not grasped


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. Grass-being, form-being are both time.

Y puesto que no hay nada más que justo este momento (shoti imuro ji), ser-tiempo es el tiempo del universo entero. Ser-tiempo y ser-forma no son más que tiempo.

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.

And at that moment, time-present 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 being-time is without exception entire time.

In each moment there are all existences and all worlds.

Each moment is all being, is the entire world.

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.

The whole of Existence, the whole Universe, exists in individual moments of Time.

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.

A grass-being and a form-being are both times. Entire being, the entire world, exists in the time of each and every now.

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.

Observad y meditad profundamente en eso.

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.

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.

Just reflect: right now, is there an entire being or an entire world missing from your present time, or not?


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 time-being this way:

Aún así, una persona que no entiende el Buddha-dharma y oye hablar de la expresión "ser-tiempo", piensa para sí de esta manera :

Yet in the time of the common man who does not learn the Buddha-Dharma there are view and opinions when he hears the words “Existence’Time”, he thinks :

But until we study the Buddhist view, it is normal to think that “time-present”

When ordinary, everyday people who do not take the Buddha’s Teachings as their model hear the phrase ‘just for the time being’ in Yakusan’s poem, they customarily hold a view like the following:

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 :

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 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.

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’.

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 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 ríos y subido las montanas: aunque las montanas y los ríos existen todavía yo pienso que los he dejado atrás, y que ahora resido en el "preciado palacio" y en la "torre de bermellón".

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,

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

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.


pedestal in the Jeweled Palace.

they are individuated mountain-river and I and heaven and earth.

Those mountains and rivers are as distant from me as heaven is from earth.

Y me digo que aquellos ríos y aquellas montanas están tan lejos de mí como el cielo de la tierra.

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.

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.

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 time is not merely this.

It is not that simple.

Pero resulta que las cosas no son tan simples.

But true reasoning is not limited to this one line [of thought].

But this is not the only way to think about it.

But such a view is not all there is to the principle of the case.

However, the truth is not just this one line of reasoning alone.

But the true state of things is not found in this one direction alone.

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.

En el tiempo en el que las montanas fueron escaladas y los ríos atravesados vosotros estábais presentes.

That is to say, when I was climbing a mountain or crossing a river, I was there in that Time.

At the time when we are crossing the mountain pass, or crossing the river, we are present there,

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.

In the time one climbed the mountains and crossed the rivers, there was oneself. There must be time in oneself.

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.

Since I am here now, time cannot be separated from me.

Time is not separate from you, and as you are present, time does not go away.

El tiempo no está separado de vosotros. Y así como ahora existe, el tiempo jamás se aleja;

There must have been Time in me. And I actually exist now, [so] Time could not have departed.

and so time is present there. Time cannot elude the present.

Since such an I existed, time could not abandon it.

Since oneself exists, time cannot leave.

Inasmuch as I am there, it cannot be that time passes away

If time does not have the form of coming and going,

As time is not marked by coming and going,

así como el tiempo no está marcado por el ir y venir,

If Time does not have the form of leaving 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,

As long as time is not a modality of going and coming,


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 ascendistéis 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 time-present.

then the time when this I was ‘climbing atop the mountain’ would have remained forever, eternally comprised of that particular ‘time when’.

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 time-being.

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.

But, since time retains the characteristic of ‘coming and going, being continually in flux’, there is a flow of ever-present ‘nows’, each comprised of a time when an I exists.

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.

Doesn't the time of climbing the mountain and crossing the river swallow the time of dwelling in the stately palace?

Does this time-being 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 ser-tiempo no se engulló el momento de ascender la montana y el momento en el que residistéis en el preciado palacio y la torre de bermellón?

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 ?

Surely you don’t think that the earlier time when the word ‘I’ referred to ‘climbing the mountain’ or ‘crossing the river’ gulped up the later time

Does not that time of climbing mountains and crossing rivers swallow up this time of the vermillion tower of the jewel palace?

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 dwelling in the stately palace throw up the time climbing the mountain and crossing the river?

Does it not spit them out?

?Acaso este ser-tiempo no devolvió, al modo de un vómito, 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?!?

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,

Yakusan’s ‘being a triple-headed and eight-armed one’ refers to a time that he would have called ‘yesterday’:

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,

his ‘being someone eight or sixteen feet tall’ refers to a time that he would have called ‘today’.

sixteen feet, eight feet is today's time.

The sixteen-foot 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 mí 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,

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

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


thousands beyond them.

Time itself does now flow.

Yesterday's time and today's time do not go away.

Y es así como lo que pasa nunca pasa.

It is not about what has passed

rather than seeing time as passing.

Nor have such periods passed away.

it is not a matter of having passed.

hence there is no passing away.

Even (yesterday's) three heads and eight arms pass by as our uji:

Three heads and eight arms move forward as your time-being.

Por tanto, seis cabezas y ocho codos son también mi ser-tiempo en un mismo momento.

The Three heads and Eight arms pass instantly as my Existence-Time.

The time-peak when we become angry is then a time-present,

The time of an I being ‘triple-headed and eight-armed for the time being’ had passed,

Three headed, eight armed too transpires as one's own being time;

So even that three-headed, eight-armed creature makes a passage as my being-time.

it looks like it is over there, but it is now.

It looks as if they are far away, but they are here and now.

Aunque parezcan lejanos, ellos son el ahora mismo.

Though they seem to be in the distance, they are [moments of] the present.

even though it seems to have receded into the past.

but even though it seemed to be of another time and place, it was indeed a part of the ever-present now.

Though it seems to be elsewhere, it is right now.

Although it might seem as if it were somewhere else far away, it is the time right now.

Even (today's) one jo and six or eight shaku passes by as our uji;

The eight- or sixteen-foot body moves forward as your time-being.

Diez y seis u ocho pies son también mi ser-tiempo en un mismo movimiento.

The sixteen foot or eight foot [golden body] also passes instantly as my Existence –Time.

And the time-peak when we become buddha is also a time-present,

The time of an I being ‘eight or sixteen feet tall for the time being’ has also passed,

sixteen feet, eight feet too transpires as one's own being time.

The sixteen-foot Buddha-body also makes a passage as my being-time.

it looks like it is over there, but it is now.

It looks as if it is nearby, but it is exactly here.

Aunque parezcan muy, muy lejanos, ellos son el ahora mismo.

Though it seems to be yonder, it is [moments] of the present.

even though it seems to be back there.

but even though it now seems to be something distant from us, it is indeed part of the ever-present now.

Although it might seem as if it were somewhere else over there, it is the time right now.

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 también tiempo, el bambú es también 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 time-present.

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.

Hence, pine trees are time. So are bamboos.


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 única función del tiempo.

We should not understand only that Time flies. We should not learn that “flying” is the only ability of Time.

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,

Si el tiempo, sin más, volara

If we just left Time to fly away,

If we think of time only as flowing away,

do not teach yourself that ‘flying away’ is simply how time functions.

one should not only get the idea that flying away is the function of time.

You should not only learn that flying past is the virtue inherent in time.

there is an interval (between going and coming).

entonces no habría más que intervalos entre "ayer" y "hoy", y tu estarías separado del tiempo.

some gaps in it might appear.

then there must be gaps between the instants of time-present as they pass.

Were we to endow time with the property of ‘flying away’, there would undoubtedly be a gap left by the time that has flown.

If time only were to fly, then there would be gaps.

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 razón por la cual no comprendéis el sendero del tiempo es porque consideráis que el tiempo no hace más 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

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’.

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


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, aún siguiéndose los unos a los otros, en realidad no son más que momentos de un mismo tiempo.

Because [Time] is Existence-Time, it is my Existence-Time.

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.

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.

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.

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 being-time, they are my being-time.

Uji has the trait of continuity.

The time-being has the quality of flowing.

Ser-tiempo tiene el don de la regeneración:

Existence-Time has the virtue of passing in a series of moments.

But time-present can also be thought of as a process.

Time has the virtue of continuity:

In being time there is the quality of passage.

Being-time has the virtue of seriatim passage

It goes from today to morrow,

So-called today flows into tomorrow,

hoy regenera el manana,

That is to say from today it passes through a series of moments to tomorrow;

Time proceeds from today to tomorrow.

it continuously flows from the today that we are talking about to a tomorrow,

That is, it passes from today to tomorrow,

It passes from today to tomorrow,

from today to yesterday,

today flows into yesterday,

hoy regenera el ayer,

from today it passes through a series of moments to yesterday;

Today proceeds back to yesterday.

from a today to a yesterday,

it passes from today to yesterday,

passes from today to yesterday,

from yesterday to today,

yesterday flows into today.

from yesterday it passes through a series of moments to today;

Yesterday proceeds on to today.

from a yesterday to a today.

it passes from yesterday to today,

passes from yesterday to today,

from today to today,

And today flows into today,

hoy regenera hoy, from today it passes through a series of moments to today,

Today proceeds on through today.

It flows from a today to a today

it passes from today to today,

passes from today to today,

and from tomorrow to tomorrow.

tomorrow flows into tomorrow.

manana regenera manana.

and from tomorrow it passes through a series of moments to tomorrow.

Tomorrow proceeds on through tomorrow.

and from a tomorrow to a tomorrow.

it passes from tomorrow to tomorrow.

passes from tomorrow to tomorrow,


Because continuity is a characteristic of time, time past and time present do not pile up. Because there is no lining up and congestion,

Because flowing is a quality of time, moments of past and present do not overlap or line up side by side.

Porque la regeneración es el don del tiempo, no puede haber acumulación 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;

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.

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

Seigen (Ch'ing-yuan) is time; Obaku (Huang-po) is time; Kosei (Ma-tsu) is time; Sekito (Shih-t'ou) is time.

Qingyuan is time, Huangbo is time, Jiangxi is time, Shitou is time,

Seigen es tiempo también. Obaku también es tiempo, Kozein y Sekito también son tiempo.

and, for the same reason, Seigen is Time, Obaku is Time, and Kozi and Sekito are Time.

And for this reason we see that Master Seigen’s life was made up of moments of time-present, and so were the lives of Master Obaku, Master Baso, and Master Sekito.

Yet, even so, Seigen, too, represents a time, as does Ōbaku, and likewise Baso and Sekitō represent times.

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. Practice-enlightenment is time.

Puesto que unos y otros son siempre tiempo, la práctica y el despertar son simultáneamente tiempo.

Because Subject-and- Object already is Time, Practice-and- experience is moments of Time.

Both I and the external world exist in time-present, and so practice and realization of the truth exist at time-present.

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.

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.

Our ‘entering the mud or going into deep water’ is likewise a time.

Going into the mud, going into the water is similarly time.

“Entering the mud, entering the water” is time as well


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 común, así 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 today—as 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,

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 común.

but are not the common man’s Reality.

Although they think their views form the basis of, and are based on, their experiences, they are not the basis of their reality.

But this is not what ordinary people consider as being how things operate.

they are not the norm of ordinary people.

it is not the unenlightened person's Dharma;

The Law merely puts ordinary people into temporary causal relations.

The truth merely manifests itself for the time being as an ordinary person.

Es sólo el dharma de la gente común lo que condiciona a la gente común [a ver de esa manera].

It is just that reality, for the present, has made a commom nam into its causes and conditions.

They themselves are only reality presenting its results at this time-present as causes and circumstances.

For them, the way things operate is that they have ‘simply come about for a while’.

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 común piensa que este mismo ser y este mismo tiempo están 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.”

People do not see reality itself as being this time-present – what exists at this moment – and so they feel that the state of a buddha is not time-present,

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.

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.


We try to escape the fact that we are the one-jo-six-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, también un fragmento de ser-tiempo.

Attempts to evade [the issue} by [thinking]”I am never the sixteen foot golden body” are also flashes of Existence-Time.

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

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.

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 todavía no habéis 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.

– it is the time-present of a person who has not realized who they are.

and is something about which a trainee who has not yet reached spiritual certainty may say, “Oh, I see, I get it!”

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 time-being at each moment.

El caballo y la oveja, en orden de sucesión en el mundo son ahora lo que son, en su condición de dharma que aparece y desaparece.

The [Existence-Time]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 o’clock and the hour of 2 o’clock arranged as they are today as they rise up and drop away at their place in the Universe.

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.

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


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 también es tiempo. El tigre también es tiempo. La vida también es tiempo. El Buddha también es tiempo.

The rat is Time, and the Tiger is Time, living beings are Time, and buddhas are Time.

Two o’clock is a time-present; 6 o’clock is a time-present; living beings are time-present; 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.

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 six-shaku golden body.

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.

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 time-present of being a buddha makes the whole Universe real.

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.

This time witnesses the whole world with three heads and eight arms, it witnesses the whole world with the sixteen foot tall golden body.

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.

To transcend the active and passive is called penetrating the world.

To fully actualize the entire world with the entire world is called thorough practice.

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.

To universally penetrate the whole universe by means of the whole universe is called ‘complete realization’.

Now exhausting the limits of the whole world by means of the whole world is called investigating exhaustively.

Entirely worlding the entire world with the whole world is thus called penetrating exhaustively.


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 way-seeking 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 motivación~la práctica~la sabiduría~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 nirvana—all of which comprises what existence is and what time is.

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 podrá encontrar otro dharma, otra manifestación, otro fenómeno.

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.

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.

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.


Because delusions are delusions, half-studied 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 time-being half-actualized is half of the time-being completely actualized,

Puesto que todo dharma de más está de más, aún el ser-tiempo de una semi-impecabilidad es semi-impecablemente ser-tiempo. Aún lo que aparece como mitad impecable es, de hecho, tiempo completo.

Because something surplus is just something surplus, even a moment of half-perfectly-realized Existence Time is the perfect realization of half-Existence-Time.

But since something left over is just left over, even making the whole of time-present 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.

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 complete-in-itself the time-being.

Aún más: 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.

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 time-present. 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’.

Even forms which seem to slip by are being.

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.

Vigorously abiding in each moment is the time-being.

Todo dharma se encuentra en su propia condición, repleto de vida, repleto de energía.

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 time- present.

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’

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.


is about.

Do not hesitate, thinking it is nothing

Do not mistakenly confuse it as nonbeing.

No os dejéis perturbar por la nada.

We should not disturb it [by interpreting it] as “being without,”

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;

- nor go out of your way to consider it all.

Do not forcefully assert it as being.

No pretendéis hacer de esta nada un ser.

and we should not enforceably call it “Existence.”

nor force it into being present.

and do not be pressured by what is.

don't insist on it as existence.

you must not force it into being.

Most people think that time is only transitory. They do not understand that it dwells in its own situation.

You may suppose that time is only passing away, and not understand that time never arrives.

Si creéis que el tiempo no hace más que pasar, entonces todavía no entendéis que el tiempo nunca llega ni nunca se aparta.

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.

We suppose that time just passes away, and do not understand that time never arrives.

Should you reckon one-sidedly that time only goes by, you will not comprehend time as something that has not yet arrived.

Only conceiving of time as passing one way, one doesn't understand it as not yet having arrived.

You reckon time only as something that does nothing but pass by. You do not understand it as something not yet 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 entendáis el tiempo o no, nada tiene que ver con el tiempo.

Even though intellectual understanding is Time, no circumstances are ever influenced by it.

Although our understanding itself is time-present, our understanding of time does not influence circumstances.

Although we can say that comprehending something also constitutes a time, there is no connection that can link the one to the other.

Though understanding is time, it has no relation drawn by another.

Although our various understandings are time, there is no chance for them to be drawn in by time.

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 más 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:

People see time as coming and going,

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,

Only recognizing it as coming and going, no skin bag has seen through it as being time of abiding in position

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.


How can such people find liberation!

This being so, when can they penetrate the barrier?

y menos aún 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 time-present here and now. Then how can it be easy for them to get the time to attain the truth?

not to even mention the time when the barrier gate to realizing enlightenment is penetrated.

— 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 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 quién, luego de haber entendido lo propio y lo justo de cada momento [de los dharmas], podría 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 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?

Even if we comprehend that It is what persists, who can express in words what This is that we have realized?

Even recognizing remaining in position, who can express the preservation of already being such?

Even if someone did know that dwelling-position, who would be able truly to give an utterance that preserved what he had thus gained?

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?

Y aún si alguien ha entendido, y después de mucho tiempo, pudiera hablar de eso, seguiría buscando como si buscara su rostro original en medio de la oscuridad.

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.

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.

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.

Even if they have long expressed it as such, still everyone gropes for the appearance of its countenance.

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.

If you think of uji in the common way, even wisdom and enlightenment become only appearances in time coming and going.

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.

Si os atenéis a lo que la gente común piensa del ser-tiempo, entonces el despertar-nirvana no sería más que el ir y venir de ser-tiempo.

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

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.

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

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.

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.


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 aparición (senjo) de ser-tiempo.

In short, without any cessation of restrictions and hindrances, Existence Time is realized.

In short, time-present is always made real without ridding ourselves of hindrances and delusions

The ever-present ‘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 combustión 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.

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.

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 además, como si esto fuera poco, todo ser-tiempo vivo entre las aguas y sobre la tierra, aparece en virtud de mi combustión 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 time-present of our wholehearted efforts in this moment.

In addition, it is a time when beings of water and land are making every effort to manifest.

The other myriad being times of water and land are now manifesting exerting their whole strength.

And everywhere else in the universe the hosts of being-times in water and on earth are now immediately manifesting themselves in the full power that I exert.


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 time-being actualized by your complete effort, flowing due to your complete effort.

Las especies y las criaturas diversas que son ser-tiempo en los reinos de yin y de yang aparecen todos gracias a mi combustión total, a la regeneración de esa misma combustión.

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.

All the beings in this world and other worlds are also the time-present 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.

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.

Closely examine this flowing; without your complete effort right now, nothing would be actualized, nothing would flow.

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.

Our practice teaches us that without our own moment-by-moment 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.

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.

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 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 regeneración no creáis 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.

You must not construe this passing to be like a squall of wind and rain moving from place to place.


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 está ni en movimiento ni en reposo, ni progresando ni en regreso. El universo es pura regeneración.

The whole Universe is neither beyond moving and changing nor beyond progressing and regressing; it is passage from one moment to the next.

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.

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 regeneración es como la primavera. La primavera tiene muchas caras. A esto se le llama regeneración.

An example of the momentary passing of time is spring. Spring has innumerable different aspects, which we call “a passage of time.”

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.

Passing seriatim is like spring, for example, with all of its many and varied signs. That is passing seriatim.

for example, the continuity of spring always continues spring.

Spring invariably flows through spring.

Hay que entender que la regeneración se regenera sin ningún soporte externo.

We should learn in practice that the momentary passing of time continues without there being any external thing.

But our practice teaches us that the passing of time from moment to moment involves no external object.

We should consider well that the spring ‘passes’ without excluding anything within it.

You should learn that it passes through without any external thing.

You should learn in practice that passing takes place without anything extraneous.

You must understand in detail that although continuity is not spring,

Although flowing itself is not spring, flowing occurs throughout spring.

Por ejemplo, la regeneración de la primavera invariablemente regenera la primavera.

The momentary passing of spring, for example, inevitably passes, moment by moment, through spring itself.

For example, momentary Spring passes through a process that we call Spring.

In other words, the passing of spring is, to be sure, a passing of what we humans call ‘spring’.

For example, the passage of spring necessarily passes through spring.

For example, springtime's passage invariably passes through spring.


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 regeneración en cuanto tal no sea necesariamente la primavera, puesto que se trata aquí de la regeneración de la primavera,

It is not that the momentary passing of time is spring; rather, because spring is the momentary passing of time,

But the passing is not Spring itself; we just think of Spring as the movement of momentary Spring through the process Spring.

‘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,

la regeneración de la primavera alcanza ahora el despertar justo en la primavera.

passing time has already realized the truth in the here and now of springtime.

But Spring is made real at every time-present in the process of Spring.

it is a transition that is now being actualized during the time of spring.

passage has accomplished the Way in this time of spring.

passing attains the Way now in the time of spring

Examine this thoroughly, coming and going.

Estudiad esto con todo detenimiento.

We should research [this] in detail, returning to it and leaving it again and again.

We need to come back to this again and again.

You would do well to consider and reflect on this very carefully,

You should examine thoroughly in whatever you are doing.

All of this you must give careful and repeated examination.

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,

Hablando de regeneración, si pensáis que las condiciones de regeneración existen fuera de nosotros mismos, que el "yo" de la regeneración por sí mismo le da la cara al Este, atravesando los cientos de miles de mundos y los cientos de miles de kalpas,

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,

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,

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.

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,

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,


This view shows lack of training.

you have not devotedly studied the buddha way.

esto significa que no os dedicáis lo suficiente a la práctica 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 Buddha’s Way.

in thinking thus you are not concentrating wholly on the study of the Buddha Way.

that is a result of not giving total devotion to the single minded practice of the Buddha Way.

Zen master Yakusan Kodo (Yueh-shan Hung-tae), on the advice of Zen master Wu-chi (Sekito-Shih-t'ou), visited Zen master Chiang-hsi Ta-chi (Ma-tsu 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 día, siguiendo el consejo de Musai Daishi, Yakusan Kodo Daishi visitó 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:

Yakusan, who by imperial decree was named ‘The Great Teacher Whose Way Is Broad’, one time, at the direction of Great Master Sekitō Kisen, made a spiritual call on Meditation Master Baso.

Yakuzan, at the direction of the Zen master Sekito, went to call on the Zen master Baso.

Once Yueh shan Hung tao, at the direction of Wu chi Ta shih, went to Zen master Ma tsu with 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 vehículos 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.

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,

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?"

?qué significa la expresión 'Bodhidharma viniendo del Oeste'?"

But just what is the ancestral Master’s intention in coming from the West?”

But I want to ask you what was Master Bodhidharma’s purpose in coming from India to China?”

so just why did the Ancestral Teacher Bodhidharma come east to China???”

what is the living meaning of Zen?"

” but what about the meaning of the First Patriarch's coming from the west?”


Chiang-hsi Ta-chi answered:

Zen Master Daji replied:

Daijaku Zenji respondió así:

Thus questioned, Zen Master Daijaku says,

On hearing this question, Master Baso Doitsu replied,

Being queried in this manner, Meditation Master Baso responded,

When Yakuzan asked this, Baso said,

Ma tsu said:

"Some times I make the Buddha raise his eyebrows and blink his eyes.

For the time being have him raise his eyebrows and wink.

"A veces yo le hago levantar las cejas y le hago hacer un guino. Ser-tiempo.

“Sometimes I make him lift an eyebrow or wink an eye,

“At one time-present he was moved to raise his eyebrow and wink,

“There are times when we make That One’s eyebrows rise and His eyes twinkle,

"Sometimes I have him raise the eyebrows and blink the eyes.

For the time being, I let him raise his eyebrows and blink his eyes.

Sometimes I do not make him raise his eyebrows and blink his eyes.

For the time being do not have him raise his eyebrows and wink.

A veces, yo no le hago levantar las cejas ni le hago hacer un guino. Ser-tiempo.

and sometimes I do not make him lift an eyebrow or wink an eye;

at another time-present he was not moved to raise his eyebrow and wink.

and there are times when we do not make His eyebrows rise and His eyes twinkle.

Sometimes I don't have him raise the eyebrows and blink the eyes.

For the time being, I don't let him raise his eyebrows and blink his eyes.

Sometimes it is good to make him do these things

For the time being to have him raise his eyebrows and wink is right.

A veces, hacer-le levantar las cejas y hacer-le hacer un guino está bien. Ser-tiempo.

sometimes to make him lift an eyebrow or wink an eye is right,

At one time-present, to raise his eyebrow and wink was right,

There are times when we who make That One’s eyebrows rise and His eyes twinkle are right,

Sometimes having him raise the eyebrows and blink the eyes is it,

For the time being, my letting him raise his eyebrows and blink his eyes is correct.

Sometimes it is not good to make him do these things. What do you think of this?"

For the time being to have him raise his eyebrows and wink is not right.

A veces, hacer-le levantar las cejas y hacer-le un guino está mal. Ser-tiempo."

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.”

and there are times when we who make His eyebrows rise and His eyes twinkle are not right.”

sometimes having him raise the eyebrows and blink the eyes is not it.”

For the time being, my letting him raise his eyebrows and blink his eyes is not correct.

When he heard this, Yueh-shan was enlightened, and he said to Ta chi:

Hearing these words, Yaoshan experienced great enlightenment and said to Daji,

Escuchando esto, Yakusan cayó en cuenta y despertó. 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,

Upon hearing this, Yakusan had a great awakening and humbly said to Baso,

Hearing this, Yakuzan was greatly enlightened. He said to Baso,

When Yueh shan heard this, he achieved great enlightenment. He told Ma tsu,


"When I was at the Zen monastery of Shih t'ou, it was like a mosquito trying to bite an iron bull."

"When I was studying with Shitou, it was like a mosquito trying to bite an iron bull."

"Cuando estaba con Sekito, yo era como un mosquito montando un toro de hierro."

“In Sekito’s 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!”

“When I was with Sekitō, I was like a mosquito climbing over an iron ox, trying to find a place to bite.”

"When I was with Sekitô, I was like a mosquito climbing on an iron ox.”

“When I was at Shih t'ou's, it was like a mosquito on an iron bull.”

What Ta-chi is trying to say is not the same as what the others are trying to say.

What Daji said is not the same as other people's words.

Daijaku se expresa de una manera poco común.

What Daijaku says is not the same as [what] others [can say].

No-one else could have uttered these words of Master Baso’s.

What Baso says is not the same as others.

What Ma tsu utters is not the same as other men.

Raising the eyebrows is the mountain and ocean. Because the mountain and ocean are raising the eyebrows

The "eyebrows" and "eyes" are mountains and oceans, because mountains and oceans are eyebrows and eyes.

Cejas y ojos son océanos y montanas porque las montanas y los océanos son ojos y cejas.

[His] eye¬brows 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.

Baso’s ‘making Him raise His eyebrows’ would be comparable to Yakusan’s focusing on the Mountain, and oceans, because mountains and oceans are eye¬brows 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.

To "have him raise the eyebrows" is to see the mountains.

La ensenanza de "hacer-le levantar las cejas" es ver las montanas.

In his making himself lift [an eyebrow], he may be looking at the mountains;

Being moved to raise an eyebrow he sees the mountain.

That having him raise must see the mountains,

Within this “letting him raise,” you should see mountains.

If you would grasp the meaning of the blinking, you should truly see the ocean.

To "have him wink" is to understand the oceans.

La ensenanza de "Hacer-le hacer un guino" es fundar un océano.

and in his making himself wink, he may be presiding over the seas.

Being moved to wink, he rules the ocean.

Baso’s ‘making His eyes twinkle’ would be comparable to Yakusan’s fixing his eyes on the Ocean.

that having him blink must have its source in the ocean.

Within this “letting him blink,” you should essentiate the sea


This and that are accustomed to each other; the active is introduced to the passive- and is one.

The "right" answer belongs to him, and he is activated by your having him raise the eyebrows and wink.

Lo correcto le es familiar. El está 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.

It is conditioned by him, he is induced by causation.

“Correct” enters into intimate terms with “him.” “Him” is ushered in by “letting.”

Not-good is not always no-good. These are all uji.

"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.

Lo incorrecto no está sin ensenanza ni sin él. Sin ensenanza y sin él 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

Being wrong is not always not doing, and not doing is not always wrong. All these are time-present.

‘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’.

Not it is not not having him, not having him is not not it. These are all being time.

“Not correct” is not “not letting him,” and “not letting him” is not “not correct.” All of them are equally being time.

The mountain is time; the ocean is time.

Mountains are time. Oceans are time. `

La montana es también tiempo. El océano es también tiempo.

The mountains are Time, and the seas are Time.

The mountains are time-present and the oceans are time-present.

Mountains are of time: oceans are of time.

The mountains are time, the oceans are time too.

Mountains are time, and seas are 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 they were not time, there would be no mountains or oceans. Do not think that mountains and oceans here and now are not time.

Si no fueran tiempo no habría ni montanas ni océanos.

Without Time, the mountains and the seas could not exist:

Without time-present the mountains and the oceans would not exist.

Were there no time, neither mountains nor oceans could be.

If they were not time, the mountains and oceans could not be.

If they were not time, there would be no mountains and seas.

If time decays, the mountain and ocean will decay.

If time is annihilated, mountains and oceans are annihilated.

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.


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.

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.

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.

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, eye-pupils 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.

All are time-present. Without time-present nothing could be here and now.

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.


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 Shuzan’s direct heir. One day, he addressed his monastic community in verse, saying:

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 mind arrives, but words do not.

Sometimes the will is present but the words are absent,

At one time-present will is present but words are absent.

There is a time when intending has arrived, but not expressing,

"Sometimes the intent arrives but the expression doesn't arrive:

For the time being, the mind reaches but the word does not.

For the time being words arrive, but mind does not.

Sometimes the words are present but the will is absent,

At one time-present words are present but will is absent.

There is a time when expressing has arrived, but not intending,

sometimes the expression arrives but the intent doesn't arrive.

For the time being, the word reaches but the mind does not.

For the time being both mind and words arrive.

Sometimes the will and the words are both present,

At one time-present both will and words are present.

There is a time when both intending and expressing have arrived,

Sometimes intent and expression both arrive,

For the time being, the mind and word both reach.

For the time being neither mind nor words arrive.

Sometimes the will and the words are both absent.

At one time-present both will and words are absent.

And there is a time when both intending and expressing have not arrived.

sometimes neither intent nor expression arrive.”

For the time being, neither mind nor word reach.


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 time-being.

Entendimiento y palabras son, lo uno y lo otro, ser-tiempo. Hay y no hay son, lo uno y lo otro, ser-tiempo.

The will and the words are both Existence Time. Presence and absence are both Existence Time.

Both will and words are time-present. Both presence and absence are time- present.

Both ‘intending’ and ‘expressing’ are ‘for the time being’: both ‘having arrived’ and ‘having not arrived’ are ‘for the time being’.

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.

When the moment of arriving has not appeared, the moment of not-arriving is here.

Aunque penséis que el tiempo de haber no ha llegado todavía, debéis saber que el tiempo de no haber está ya ahí.

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.

Even though one may say that “the time of arriving is not yet fully here,” the time of ‘having not arrived’ is here.

Though the time of arrival is incomplete, yet the time of nonarrival has come.

Even when the time of their reaching is not yet over, the time of their not reaching has arrived.

Mind is a donkey, words are a horse. Having-already-arrived is words and not-having-left is mind.

El entendimiento es el asno, las palabras son el caballo: haced del caballo las palabras y del asno el entendimiento.

The will is the donkey and the words are the horse; horses have been made into words and donkeys have been made into will

Before the will has left, the words arrive. To be present does not mean that something has arrived.

‘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.

Intent is a donkey, expression is a horse; the horse is considered the expression, the don¬key is considered the intent.

The mind is a donkey, the word a horse, making the horse a word and the donkey the mind

Arriving is not "coming," not-arriving is not "not yet."

El haber no llega, el no haber no está 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.

Just as ‘arriving’ is not synonymous with ‘coming’, ‘having not arrived’ does not mean ‘still not having arrived’,

Arriving is not coming; not arriving is not yet to come.

“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.

Así es el ser-tiempo. 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

for this is what being ‘just for the time’ is like. Arriving is hindered by ‘arrival’, but is

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


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.

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,

El entendimiento no es más que entendimiento, así que no veáis más que entendimiento.

The will hinders the will and meets the will.

The word “will” describes will itself, and depicts will as an object.

So, when it comes to intending, we look at our intention as just an intention;

Intent blocks intent and sees intent;

The mind impedes the mind and sees the mind,

Words overwhelm words and see words.

Las palabras no son más que palabras, así que no veáis más que palabras.

Words hinder words and meet words.

The word “words” describes words themselves, and depicts words as an object.

when it comes to expressing, we look at our expression as just an expression;

expression blocks expression and sees expression.

word impedes word and sees word,

Overwhelming overwhelms overwhelming and sees overwhelming.

Obstaculizar no es más que obstaculizar, no veáis entonces más que obstaculizar.

Restriction hinders restriction and meets restriction.

when it comes to hindrances, we look at what is hindering us as just a hindrance.

Blocking blocks blocking and sees blocking.

impeding impedes itself and sees itself.

Overwhelming is nothing but overwhelming. This is time.

El obstaculizar obstruye el obstaculizar. Eso es ser-tiempo.

Restriction restricts restriction. This is Time.

The word “description” describes description itself, and depicts description as an object in time-present.

It is a matter of ‘obstructions’ getting in the way of obstructions, all of which are ‘just for a time’.

Blocking blocks blocking — this is time.

Impeding impedes impeding — that is time.


As

overwhelming is caused by you, there is no overwhelming that is separate from you.

Aunque el obstaculizar sea utilizado por los otros fenómenos [dharmas], no hay un obstáculo que obstaculize a los otros fenómenos [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.

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 podría 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 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.

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.


Mind is the

moment of actualizing the fundamental point; words are the moment of going beyond, unlocking the barrier.

Es más, 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 time-present 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;

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; not-arriving 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 así como debéis practicar y aceptaros. Es así como debéis ser-tiempo.

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.

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’.

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 más 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,

Although the venerable Masters up to the present time have spoken about the Matter in such a way,

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


utter?

Mind and words arriving "part-way" are the time-being. Mind and words not arriving "part-way" are the time-being.

Pues sí. Por lo que digo: Hay casi-entendimiento, y casi-palabras. Eso es ser-tiempo. No hay ni siquiera un casi-entendimiento ni unas casi-palabras. 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 time-present. Will and words being half absent is also at time-present.

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.”

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 práctica y vuestro cuestionamiento deben de hacerse de esa manera.

There should be research in experience like this.

We can study the situation like this:

You would do well to investigate and clarify the Matter in such a way.

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

"Ensenar-le a levantar las cejas y a hacer un guino: casi ser-tiempo.

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.

And again, “Making That One’s eyebrows rise and His eyes twinkle is half of what ‘just for the time being’ is about,

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 ser-tiempo.

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.

and making That One’s eyebrows rise and His eyes twinkle may also be a counterfeit ‘just for the time being’,

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.


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 ser-tiempo.

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 time-present.

and making That One’s 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 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."

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.

Not letting him raise his eyebrows and blink his eyes is a “Wrong!” “Wrong!” being time

To study this and experience it and not to study this and experience it are both the time of uji.

Thus, to study thoroughly, coming and going, and to study thoroughly, arriving and not-arriving, is the time-being of this moment.

Que eso sea yendo, que eso sea viniendo, que eso sea haber, que eso sea no haber: debéis entender que, de todas las maneras, el tiempo es ser-tiempo.

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.

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.

Such investigations continuing in thoroughgoing practice — reaching here and not reaching there — that is the time of being time.

Uji Compare

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