This blog presents Kando Inoue roshi's activities, mainly his dharma talks of shobogenzo in English. Kando is the top advocate of shobogenzo by Zen Master Dogen.

     When all dharmas are the Buddha-Dharma, there is delusion and enlightenment, there is practice, there is birth, there is death, there are Buddhas, there are sentient beings. When myriad dharmas are all not the self, there is no delusion, no enlightenment, no Buddhas, no sentient beings, no birth, no death. Because the Buddha Way is originally transcendent over abundance and scarcity, there is birth and death, there is delusion and enlightenment, there are sentient beings and Buddhas. And yet, this is the way it is, flowers fall in our longing, and weeds grow in our loathing.

     Driving oneself to practice and enlighten myriad dharmas is delusion. The myriad dharmas advance towards oneself to practice and enlighten is enlightenment.
    As mentioned here Genjo-Koan, The realized Law of Universe, Genjo-Koan is the state of Maka Hannya Maha Prajna. It is truly the universal being void and subtle. On which reality, the state is made up from the beginning. On which state, being in public as it is expressed the realized law. To put it in old term, it is the same with the Imperial ordinance. Once issued, it is the state inextricably involved. That is why it is said being in public. The nature of the establishment of the universe is that, look at it, at the beginning those who know nothing come out into this world without knowing, and all of which are the conditions called the universe. Essentially it is formed like that. Being so, in such situation, what are called human beings and what are said things are all originated on the same way. They have come out. On which, this realized law, being in public is.
     Because it is the essence, it is the state as you are, which is like with eyes, ears, nose, tongue, body, mind, and form, voice, smell, taste, sense, and dharma. Look, when I say plainly, the six organs as eyes, ears, nose, tongue, body and mind are provided, and these six organs are also same that they are formed not to be able to work for one’s sake, if one wants to use them for himself. Eyes are inevitably related to things, even if it is necessary or not. Everything, it is not necessary or not, it there is the need or not, eyes are formed that they should see. They are in public that much. Six organs are all like that, ears, mouth, and body too.

      Now the most difficult thing to understand is the mind. Even the mind is actually formed just the same. Being so, before one is aware of, anyways, when you think you are going to do something, there is being in existence beforehand. Which is the state of the mind. The state of just being is dharma. What is called dharma is things. The mind as a thing has correctly moved as such. What is being free from doing is like that. Because such a state is the right way, The Realized Law of the Universe is, it is formed as it is. The Realized Law of the Universe, it is not to say anything difficult. When this one is thrown away there, that kind of thing will be clarified. 
      I will go on to next one. “When all dharmas are the Buddha-Dharma,is said. When all dharmas are the Buddha-Dharma,means, as I just said, for the first time, the Buddha taught that this one is made to be public existence.  It is Buddha Dharma. In general speaking, it is said that there are things like this and that at such and such a place. All see what are fixed things, they see them as they are fixed, and talk about them, which is generally said all dharmas. Buddha Dharma knows clearly the thing as the content and it is only held publicly. If applied on people, what myriad things say is that, namely, there is being deluded and being enlightened for people, being so, there is the fact that they must practice. The reason why it is so, it is because there are problems concerning life and death, which is expressed. And there is the Buddha who saves it and there are sentient beings who are saved. Why the saying of this sort is expressed is that there is no doubt we came out publicly as all dharmas, but we have had it in our possession, we have come to foster this one with the idea of the self; “I am.” Since it has been possessed, there are various hindrances, all of which Shakyamuni enabled to know. Dogen Zenji also clearly knew that. Then the dharma as “When all dharmas are the Buddha When all dharmas are the Buddha-Dharma,” has come to be shown like this.
And if we say how the dharma should be is, never mind, no matter how the thing said deluded or the thing said enlightenment might be, it is just as it is and there is no original form. There is no entity. To know it truly is the teaching of the Buddha-Dharma. Since there is nothing like fixed self, to be saved, there is saying that no sentient beings exist to save. And when realized, it is just such, even if this one said “I am deluded, I am deluded.” Being so, look at this. It is not the case that a woman become a man. It is not the case that a man become a woman. It remains unchanged. This one has thought trivial matter, which has done you harm, so the Buddha-Dharma is right. Watch yourself. Which part do you grasp to change? It is not to change the slightest or it does not do anything. Being so, nothing gets damaged. Without getting damaged, a person has been changed completely in every part. This one is really made to be changed like that. And next part comes out because there is the matter how we should be in order to know the realty. 
      Please read the following words. When myriad dharmas are all not the self,” Everything, like the view of human beings, such as human beings or Dharma is completely vanished. It has disappeared bottomless. It has become as such. There is no delusion, which is true as there is no seed of delusion. Because you are not deluded, it is unnecessary for you to get enlightened. That is right isn’t it? Look the earlier words. Sentient beings have to realize because they are all deluded. And you think there are the seeds of enlightenment and the Dharma. You have kept the two seeds. There is the state completely free from suchlike seed. This is of great importance. This is the most important thing in Buddhism.

    When myriad dharmas are all not the self, there is no delusion,” Being so, there is no need of Buddhas, no sentient beings, accordingly what is said birth and death come to be out of question. Though it doesn’t become a problem, this one is not without existence. This one exists just like before, because such a seed like self exists nowhere, the body itself becomes whatever it is, goes wherever it goes on the condition of dependence and acts freely. This is formed like that. The expression; ‘This is intimate and the way is pervasive and go thorough’ (Shinnyo-Itu; when you are without self, you always become one and act with things which you touch,) this certainly so. It can be said about all things. Even though, we have such kind of state, it seems to became a problem. “Because the Buddha Way is originally transcendent over abundance and scarcity,” This “abundance and scarcity,” is large or small, you can regard them as various problems. All problems. The teaching of Buddhism is, when we hit our bottom, outstanding from suchlike problems from the beginning. This is the talk of being now. Everything is by far the best from the start. Accordingly, on which this is said, “there is birth and death, there is delusion and enlightenment, there are sentient beings and Buddhas.” The state of

Shakyamuni is like that and sentient beings all admit such things, so there comes out the salvation. Being so, the essential real phase of you is formed on the same condition as living buddhas. This is decided. Without fail. That is why it is righteous.
     If there was a difference between the body of the Buddha and bodies of us, like the difference between snow and a ball of charcoal, it cannot be helped. However, from one point of view, it is a charcoal ball in the same way. But regarding whether we know the content of this ball of charcoal or not, such a thing has been completed.
     “There are the living buddhas; sentient beings and the Buddha. And yet,”
if I explain why it becomes a problem, “this is the way it is, flowers fall in our longing, and weeds grow in our loathing.” What it means is because you have feelings likes or dislikes. The discriminative mind arises and causes problems saying likes or dislikes, that is why it comes to be in disorder. This is what he says. “flowers fall in our longing, and weeds grow in our loathing.” Nothing else. Being so, there is the phrases in the beginning of the third patriarch’s shinjinmei; Xinxin Ming, “The way is not difficult, it only excludes picking and choosing.” “ Once you stop loving and hating, it will enlighten itself.” That means it. Like that everything is extremely clear and in order.

 Started from June 2020.
     Details  → Kando Inoue Online Zen-kai (Japanese)

   The next meeting   2020.11.15 (Sun.) am.7:00-8:30 (Japan Time)


2020年 11月15日(日)28日(土)

2021年   1月11日(祝)31日(日)朝7:00~8:30

2021年   2月11日(祝)28日(日)朝7:00~8:30
2021年   3月14日(日)28日(日)朝7:00~8:30

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     Thirty seven items of Bodhi was advocated at Entuji in Krashiki city Okayama in 2016. Kando Inoue roshi has advocated Dogen’s Shobogenzo through his entire life in Japan.
     Thirty-seven items of Bodhi are considered as the methods to get enlightened in Hinayana Buddhism. However, Master Dogen did not discriminate the two Buddhist schools, Mahayana and Hinayana. He explained that there existed only the Buddhism that the Buddha taught. 
     Dogen Zenji advocates this Thirty-seven items of Bodhi to explain the true way of practice. However, what he preaches unfolds differently from that of Hinayana school. It is not the practice to improve ourselves by observing ourselves as object but it is the way to clarify our true nature provided originally, by learning ourselves.
     Kando Inoue roshi succeeded Master Dogen’s teaching and let us practice the basic of Zen; to observe appearance and disappearance of Dharma rightly, pure-sitting. He preaches us that the practice is to be in the state here and now as it is, as the working of six organs without inserting our thoughts, the way thinking, feeling, and ideas. 
     The four abodes of mindfulness are placed first in the thirty-seven items of Bodhi. Kando roshi analyzes closely Dogen’s original text and explain difficult words. He often uses plain similes and conveys Dogen’s true meaning. He really shows us how the right practice is and let us know it.
     I am truly grateful for Knado roshi’s kind guidance.
                                                                                           Shizuka Tatsuta
                                                                                           June 2020