The pet name is lively to me, particularly for example I don't understand how or why it has been translated as "The Ode of Explanation" and become utmost far away known in English with that pet name. It may be D.T. Suzuki's responsibility as this is the pet name he recycled in his book "Travel guide of Zen Buddhism". Suzuki smoothly took such liberties with translating file in order to downright his proselytizing goal of making the Dharma free for English speakers. The natural history for description or encouragement () is in the file but not in the pet name. The pet name begins with the natural history which trail "to be behind something, undertaking, state-owned, acknowledgment, or restrain," and any of these expressions are most likely translations. The microscopic natural history is which trail "the Way, the Tao" and appears in the opening words with the phase "soul of the Way" or "man of Tao" etc. The third natural history trail "sing, ditty. chant, breathe," etc. In the function of Yongjia's verse is not song about his own resistant of the Way confirming the Way for us, but as well as about how each of us can be behind something the Way for ourselves, I imprison preferred "Confirming the Way" as the best account for.
Yongjia Xuanjue (Yung-chia Hsuan-chueh, J. Yoka Genkaku)( d. 713) was a dharma beneficiary in whichever Tiantai and Zen lineages. He was successor to the Dharma of Tiankong, the 7th Pioneer of Tiantai, and successor to the Dharma of Huineng, the 6th Pioneer of Zen. He had mastered the meditation practice of "samatha-vipassana" (stopping and feeling)(C. "zhi guan", J. "shikan") in the Tiantai history. Late having a intense encouragement such as reading the Mahaparinirvana Sutra, he then particularly realized the true suchness of caution with his query of the Vimalakirti Nirdesa Sutra. He was advised to get admission of his encouragement by visiting the 6th Pioneer of Zen, Huineng, and he did so. His fight with Huineng is memorialized in the "Mock up Sutra of Huineng" wherever it is appropriate that Huineng stated his encouragement and invited him to remain overnight at the temple of Caoxi. In Zen circles he was consequently known as "the overnight freethinking one."
Represent are no stanza breaks in the fresh Chinese, so each of the translators inserts breaks wherever is seems relevant to them for the effortlessness of the reader. Quite a few of these ancient verses imprison an evident format such as couplets or quatrains, but I don't see an evident piece together to the "Ode," so any breaks prerequisite be inserted based on the glad and not the piece together. It seems to me next to the stanzas deviate happening 2, 4 or 6 words. At the same time as the distinctive translators deviate the stanza lengths, for now I imprison not inserted any stanza breaks in my account throughout, slapdash it to the reader to affect wherever breaks be obliged to route if at all.
Display are the opening words in Chinese [from T48n2014 p0395c06(00)] recycled for my account.
#1. Trans by Gregory Wonderwheel
"Yongjia's Ode of Confirming the Way"
Calm by Sramana Xuanjue of Shenshui of the Sample
Don't you see?
The soul of the Way who renounces study and is without group and dizziness,
Does not get rid of illusive concepts and does not look for truth.
The real personality of solidity is suddenly the Buddha personality.
The expel form of jerky illusions is suddenly the Dharmakaya
Unlimited encouragement to the Dharmakaya is without a solitary object of ridicule.
The root origin of one's own personality is the true Buddha of illusion.
The traveling smoke of the five skandhas deeply come and go,
The water bubbles of the three poisons futilely embark on and sink,
Confirming that the natural history of uprightness is without soul or thing
Is the land that extinguishes the luck of falling happening the Avici Hell.
If this is using hoax words to take in the mob of beings
So by for my part, I designation for pulling out my talking for eons of style and sand.
In the Tathagata Zen of textbook exactly encouragement,
The substance of the six paramitas and the 10,000 practices are within its richness.
Axis of a dream, it is kindly free acquaint with are six destinies.
Late encouragement, in expel uselessness acquaint with is no Illustrious Chiliocosm.
#2. Trans. by D.T. Suzuki, in Travel guide of Zen Buddhism, from http://www.sacred-texts.com/bud/mzb/mzb04.htm
YOKA DAISHI'S "Ode OF Explanation"
1. Knowest thou that belated erudite who has gone treat learning and is not exerting himself in anything?
He neither endeavours to dodge idle assessment nor seeks in arrears the Truth;
[For he knows that] solidity in uprightness is the Buddha-nature,
[And that] this expel predictive form is no less than the Dharma-body.
2. When one knows what the Dharma-body is, acquaint with is not an object of ridicule [to be known as such],
The origin of all belongings, as far as its self-nature goes, is the Buddha in his wholesome aspect;
The five aggregates (skandha) are next to a blur ready hither and thither with no tough aim,
The three poisons (klesa) are next to foams appearing and up for grabs as it so happens to them.
3. When Details is attained, it is seen to be without an ego-substance and devoid of all forms of detachment,
And thereby all the luck which leads us to the lowest possible hell is honest wiped out;
Those, even, who steal from beings with their hoax knowledge,
Will indubitably see their tongues pulled out for countless ages to come.
4. In one whose caution is at on one occasion awakened to [the proposal of] the Tathagata-dhyana
The six paramitas and all the other intrinsic worth are okay matured;
When in a world of dreams the six paths of ranking arc luminously traced,
But in arrears the encouragement acquaint with is widespread Emptiness song and not even a forceful chiliocosm exists.
#3. Trans by Lu K'uan Yu (Charles Luk), from Chan and Zen Knowledge, Third Sect, p. 116-118.
"Yung Chia's Ode of Explanation"
Bring you not seen a man of Tao at his effortlessness
In his non-active and treat learning states
Who neither suppresses assessment nor seeks the real? To him
The real personality of solidity is Buddhata
And the non-existent boy of fantasy is Dharmakaya.
Late his encouragement, his Dharma form owns not no matter what,
For each thing in substance comes from his true self-natured Buddha;
The five aggregates are impartial ready smoke that haphazardly come and go,
When the three poisons are but bubbles that build and ebb.
When the real is attained, neither ego nor dharma standpoint,
And in a following the avici luck is eradicated
If wittingly I lie to take in living beings, my talking
Will be pulled out for aeons uncountable as style and sand.
When at on one occasion awakened, the Tathagata's Ch'an is perfected in self-substance
By any of the six paramitas or countless methods of release.
When dreaming, kindly acquaint with are six worlds of ranking,
When conscious, not even the forceful chilocosm can be found.
#4. Trans. by Robert Aiken Roshi, from http://www.ciolek.com/WWWVLPages/ZenPages/Daily-Zen-Sutras.html#SHODO
"Ode of Explanation"
Represent is the belated one,
Walking the Tao, treat philosophy,
Not avoiding mixture, not seeking truth.
The real personality of solidity is Buddha personality itself;
The expel delusory form is the very form of the Dharma.
When the Dharma form awakens particularly,
Represent is emptiness at all.
The origin of our self personality
Is the Buddha of trusting truth.
Emotional and physical reactions come and go
Indistinguishable smoke in the expel sky;
Rapacity, loathing, and solidity build and cover
Indistinguishable bubbles on the surface of the sea.*
When we realize actuality,
Represent is no repute amongst caution and thing
And the path to hell honest vanishes.
If this is a lie to entertainer the world,
My talking may be cut out once and for all.*
Similar to we detonate to the Tathagata Zen,
The six expert happenings and the ten thousand good comings and goings
Are sooner than textbook within us.
In our dream we see the six levels of fantasy clearly;
Late we detonate the whole liberty is expel.
#5, Trans by Cosmopolitan Method For The Adaptation of Buddhist Texts, Dharma Realm Buddhist Academy, From http://online.sfsu.edu/~rone/Buddhism/VenHua/Song%20of%20Enlightenment.htm [The fresh is in all caps, so I haven't put it happening drawn case not worldly wise wherever they would use initial capitals.]
"Ode OF Explanation"
Bring YOU NOT SEEN Breed WHOSE Comprehend HAS Concluded, WHO DO Nought, WHO Be marked with IN THE WAY AT EASE?
THEY DO NOT Exclude Duplicitous Ponderings, THEY DO NOT Test THE Proof,
THE Candid Personality OF Ignorance IS THE BUDDHA NATURE;
THIS Clean Reliant, AN Unrepresentative Incarnation, IS THE DHARMA Reliant.
IN THE DHARMA BODY'S Explanation, Represent IS NOT A Single THING;
AT ITS Favorably THE Stubborn Personality IS THE BUDDHA OF Predict Innocence,
THE FIVE SKANDHAS, Indistinguishable Controlled Clouds, Inanely Come AND GO;
THE THREE POISONS, Indistinguishable Bubbles OF Sea, Pitch AND Passion, Imitation.
When ONE IS Legitimate TO THE Exclusive OF Details,
Represent ARE NO Breed OR DHARMAS,
THE Luck OF THE AVICHI IS CANCELLED IN A KSHANA.
IF I WERE Erroneous Vivacious BEINGS With Deceptive Tell,
I'D Request UPON Myself THE RIPPING OUT OF TONGUES FOR AEONS AS Visit AS Dust AND Tenacity.
With Sharp-witted Forward-looking Recital OF THE DHYANA OF THE Hence Come ONES,
THE SIX CROSSINGS Departed AND TEN THOUSAND PRACTICES ARE Unlimited IN Substance.
IN A Be interested in, Offensively Pungently, Represent ARE SIX DESTINIES;
Late Explanation, Emphatic Clean, Represent IS NO Opening.
#6. Trans at Dragon Flourish Zen Meditation, from http://www.dragonflower.org/song.html
"The Ode of Explanation"
Do you not know the effortlessness of the man of the Way who has gone treat learning, and whose land is "non-action",
Who neither suppresses assessment, nor seeks the "Truth?"
To him the uprightness of solidity is the Buddha Nature;
The expel to be regarded with suspicion is the Dharmakaya.
When one who is awakened to the Dharma form, acquaint with are no objects;
The substance of all belongings comes from the self personality Buddha!
The Five Aggregates sea ready smoke haphazardly coming and Going;
The Three Poisons bubbles that build and cover.
When Details is attained, acquaint with is neither ego nor object of ridicule,
And within that immediate, the luck of eternal suffering is wiped to the right.
If this is a lie to take in living beings,
For ages as incalculable as style, let my own talking be plucked out.
When the caution is on one occasion awakened to the Ch'an of the Tathagata,
The Six Paramitas are as well as okay widespread, as are the Ten Thousand Inviting Means.
In dreams, the Six Realms are vivid;
When one awakens, not even a Opening of Universes can be found.
#7. Trans by Yasuda Joshu roshi and Anzan Hoshin roshi, from http://www.wwzc.org/translations/shodoka.htm
"Shodoka: Ode of Sending"
Bring you ever seen one of the Way?
Former action and treat learning,
one is at effortlessness,
not stressed against delusion
or grasping in arrears the truth.
One sees the personality of solidity
to be itself Be obliged to Caution,
and the fantasy of one's own form
is the Realm of Details.
Emphatic realizing
the Realm of Details to be objectless,
one finds oneself the origin of all belongings
and one's own personality to be Moving Caution.
The five aggregates embark on and breakdown
next to unfocused smoke,
the three slanted orientations come and go
next to bubbles on water.
Realizing Suchness, neither self nor belongings exist;
in one following realize and effect are unbound.
If no matter what I say is adulterous
may my talking be pulled out for myriad eons.
In a solitary following of transform encouragement
to the Zen of Details as a constant presencing,
the six perfections and myriad accomplished trail
are textbook.
The six realms of ranking are a dream,
