. "Sokushin zebutsu (Japanese: \u5373\u5FC3\u662F\u4F5B), rendered in English as Mind is Itself Buddha, is a book of the Sh\u014Db\u014Dgenz\u014D by the 13th century S\u014Dt\u014D Zen monk Eihei D\u014Dgen. It was written in the spring of 1239 at D\u014Dgen's monastery K\u014Dsh\u014Dh\u014Drin-ji in Kyoto. The book appears as the fifth book in both the 75 and 60 fascicle versions of the Sh\u014Db\u014Dgenz\u014D, and it is ordered sixth in the later chronological 95 fascicle Honzan editions. The title Sokushin zebutsu is an utterance attributed to the 8th century Song Dynasty Zen monk Mazu Daoyi in a well known k\u014Dan that appears most notably as Case 30 in The Gateless Barrier, although D\u014Dgen would have known it from the earlier Transmission of the Lamp. In addition to this book of the Sh\u014Db\u014Dgenz\u014D, D\u014Dgen also discusses the phrase Sokushin zebutsu in several of his formal Dha"@en . . . . . . . "3544"^^ . . . . . . . . . . "46743951"^^ . . "Sokushin zebutsu"@fr . . "Sokushin zebutsu est le cinqui\u00E8me texte du recueil Sh\u014Db\u014Dgenz\u014D. Ce sermon traite de l'identit\u00E9 de l'esprit et du Bouddha, th\u00E8me r\u00E9current du chan. D\u00F4gen s'y oppose \u00E0 l'id\u00E9alisme et au naturalisme de certaines \u00E9coles du bouddhisme chinois dans un style tr\u00E8s personnel. Il a \u00E9t\u00E9 expos\u00E9 en 1239 au monast\u00E8re Kannon et transcrit en 1245."@fr . . . . "Sokushin zebutsu (Japanese: \u5373\u5FC3\u662F\u4F5B), rendered in English as Mind is Itself Buddha, is a book of the Sh\u014Db\u014Dgenz\u014D by the 13th century S\u014Dt\u014D Zen monk Eihei D\u014Dgen. It was written in the spring of 1239 at D\u014Dgen's monastery K\u014Dsh\u014Dh\u014Drin-ji in Kyoto. The book appears as the fifth book in both the 75 and 60 fascicle versions of the Sh\u014Db\u014Dgenz\u014D, and it is ordered sixth in the later chronological 95 fascicle Honzan editions. The title Sokushin zebutsu is an utterance attributed to the 8th century Song Dynasty Zen monk Mazu Daoyi in a well known k\u014Dan that appears most notably as Case 30 in The Gateless Barrier, although D\u014Dgen would have known it from the earlier Transmission of the Lamp. In addition to this book of the Sh\u014Db\u014Dgenz\u014D, D\u014Dgen also discusses the phrase Sokushin zebutsu in several of his formal Dharma Hall Discourses, namely numbers 8, 75, 319, and 370, all of which are recorded in the Eihei K\u014Droku. D\u014Dgen's book Sokushin zebutsu lays out his understanding of this phrase, rendered in English as mind is itself Buddha. He quickly notes that he views as incorrect the interpretation that the \"ordinary thoughts and awareness of sentient beings\" are already Buddha. He states that instead, \"Sokushin zebutsu is buddhas of aspiration, practice, awakening, and nirvana. Those who have not actualized aspiration, practice, awakening, and nirvana are not sokushin zebutsu.\u201D While aspiration, practice, awakening, and nirvana are a version of the four stages of enlightenment and are normally thought of a series of steps one must go through to achieve a final goal, D\u014Dgen writes in the Sh\u014Db\u014Dgenz\u014D book , \"Where aspiration is present, there is already practice. Practice is itself awakening. This practice-awakening is nirvana. Thus \u201Caspiration, practice, awakening, and nirvana\u201D are not sequential stages. All are one.\" Thus, for D\u014Dgen, sokushin zebutsu is identical to practice, or zazen. Further, at the conclusion of the essay, D\u014Dgen writes, \u201CThe buddhas spoken of here are none other than Shakayamuni Buddha. Shakyamuni Buddha is sokushin zebutsu. When all buddhas in the past, present, and future are buddhas, they unfailingly become Shakyamuni Buddha\". D\u014Dgen thus equates mind, Buddhas, Shakyamuni Buddha, Bodhicitta, practice or zazen, awakening, and enlightenment, offering a characteristic teaching in nondualism."@en . "Sokushin zebutsu est le cinqui\u00E8me texte du recueil Sh\u014Db\u014Dgenz\u014D. Ce sermon traite de l'identit\u00E9 de l'esprit et du Bouddha, th\u00E8me r\u00E9current du chan. D\u00F4gen s'y oppose \u00E0 l'id\u00E9alisme et au naturalisme de certaines \u00E9coles du bouddhisme chinois dans un style tr\u00E8s personnel. Il a \u00E9t\u00E9 expos\u00E9 en 1239 au monast\u00E8re Kannon et transcrit en 1245."@fr . . . . "810173608"^^ . . . . . . . "Sokushin zebutsu"@en . . . . . .