過去は去らず| The past does not pass.

過去は変えられないが、過去の解釈は変えられる。だから、過去は変えられる。

「不可逆的に流れる時間」という観念は過去と未来の非対称に基づいている。未来は未定で、どんな未来にするかは自分次第というところがあるが、過去は既定で動かせないと。しかし、もしこの前提が外せるなら、話は変ってくる。時間というものへの眼差しが変わる。道元の「時」を聴こう:

三頭八臂はきのふの時なり、丈六八尺はけふの時なり。しかあれども…

|正法眼蔵「有時」

「三頭八臂」「丈六八尺」はそれぞれ阿修羅像と仏像の外形的特徴。きのうは阿修羅で、今日は仏。全然別だ。そうではあるが…

その昨今の道理、ただこれ山のなかに直入して、千峰万峰をみわたす時節なり、すぎぬるにあらず。

「昨」と「今」は全然別に見えるけど、そうじゃない。山に入って峰々を見渡すように、今という峰、昨という峰、昨々という峰、一万年前の峰々、一億年前の峰々が、連なりながら展開する。時は過ぎるのではない。時は、過去現在未来という姿で、今、同時にある。

三頭八臂もわが有時にて一経す、彼方にあるににたれども而今なり。

きのう見た阿修羅はわが時のなかの一つ。過ぎ去ったかにみえるが、じつは今なのだ。

丈六八尺もすなはちわが有時にて一経す、彼処にあるににたれども而今なり。

今眺める仏もやはりわが時にあって、やがて去っていくかにみえるけれども、ずっと今なのだ。……そうなると、はるか昔に菩提樹の下でブッダが覚り、やや昔に壁に向って達磨が覚り、いまわたし(道元)が覚りつつあるというのはまちがいで、ブッダも、達磨も、道元も、それから他のすべての諸仏も、まさに今、一斉に咲き誇る花のように、覚めて立つ。

諸仏、斉肩同時の成道なり。

|正法眼蔵第三十九・嗣書

 

While the past cannot be changed, its meanings can be changed through interpretation. That is to say, the past can be changed.

The notion of irreversible time is based on asymmetry between the past and the future, between the time in which everything has already taken place and the time in which everything has not come yet. Imagine how this apparently unquestionable condition is questioned and replaced with a new vision; the past and the future are equal elements of the present. Let us listen to Dōgen:

Yesterday you may have seen an asura with three heads and eight arms. Today you may meet a buddha, standing or sitting. Yet, yesterday and today are just different moments of time like myriad peaks in the mountains; they never go away and always stay here.

| The Time Being / Shobogenzo

You remember yesterday’s time whereas you meet today’s time. By transforming a behavioral difference between remembering and meeting into a linear order of ‘before’ and ‘now’, you will have an illusion that the remembered objects pass away from here while meeting things stay with you. Try cancel the transformation, and you see all times, in different forms, are simultaneously present here and now.

You may see an asura as a time-being; although it looks to be far away, it is actually here and now. You may also see a buddha as a time-being; it is here and now if it could look far away.

| ibid.

Consequently, all buddhas, who practiced the way of Buddha in different times and places, are now practicing the way simultaneously across the difference in behavioral status. There is no other time except now and no other space except here, where all buddhas is present at the same time like all blossoms simultaneously open to set up the world.

All buddhas realizes the way simultaneously.

| Document of Heritage / Shobogenzo

 

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