Shundo David Haye – Zen Priest

‘An ancient buddha said, “Mountains, rivers, and earth are born at the same moment with each person. All buddhas of the past, present, and future are practicing together with each person.” 

If we look at mountains, rivers, and earth when a person is born, this person’s birth does not seem to be bringing forth additional mountains, rivers, and earth on top of the existing ones. Yet, the ancient buddha’s words should not be a mistake. How should we understand this? Even if you do not understand it, do not ignore it, but be determined to understand it. Since these words are already expounded, listen to them. Listen until you understand. 

This is how to understand: Is there anyone who knows what a person’s birth is like in its beginning or end? No one knows either birth’s end or its beginning; nevertheless everyone is born. Similarly, no one knows the extremities of mountains, rivers, and earth, but all see this place and walk here. Do not think with regret that mountain, rivers, and earth are not born with you. Understand that the ancient buddha teaches that your birth is not separate from mountains, rivers, and earth. 

Again, all buddhas of the past, present, and future have already practiced, attained the way, and completed realization. How should we understand that those buddhas are practicing together with us? First of all, examine a buddha’s practice. A buddha’s practice is to practice in the same manner as the entire earth and all beings. If it is not practice with all beings, it is not a buddha’s practice. This being so, from the moment of arousing the aspiration for enlightenment to the moment of attaining enlightenment, all buddhas realize and practice the way together with the entire earth and all beings. 

You may have doubts about this. But the ancient buddha’s word was expounded in order to clarify your confused thinking. Do not think that buddhas are other than you. According to this teaching, when all buddhas of the past, present, and future arouse the aspiration for enlightenment and practice, they never exclude our body-and-mind. Understand this. To doubt this is to slander buddhas of the past, present, and future. 

When we reflect quietly, it appears that our body-and-mind has practiced together with all buddhas of the past, present, and future, and has aroused the aspiration for enlightenment together with them. When we reflect on the past and future of our body-and-mind, we cannot find the boundary of self or others. With what delusion do we believe our body-and-mind is apart from all buddhas of the past, present, and future? Such delusion is groundless. How, then, can delusion hinder the arousing of the aspiration for enlightenment and practice of the way by all buddhas of the past, present, and future? Thus, understand that the way is not a matter of your knowing or not knowing.’ (Shobogenzo Yuibutsu Yobutsu)