shobogenzokandoのblog

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. 

      Here it is expressed Genjo-koan, The realized Law of Universe, it is the state of Maka Hannya Maha prajna. It is the universe, without existence and subtle existence. On which reality, the state is made up from the beginning. On which state is being in public as it is expressed the realized law. To put it in old term, it is the same with an Imperial ordinance. Once it is issued, it is the state inextricably involved, which is said the realized law. 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. It is essentially formed like that. Being so, in such situation, what are called human beings and what is said things are all originated on the same way. They have come out. On which, this realized law, to be said 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 work for their own sake. Eyes are inevitably related to things, even if it is necessary or not. Every organ, it is not to have needs, if it is necessary 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 last thing to be known is the mind. In the reality the mind is formed as it is. Being so, without knowing when you think you are going to do something, it exists beforehand. Which is the state of the mind. The state of just being is the dharma. What is called the dharma is things. The mind as a thing has correctly moved as such. To be said without doing is that. Because such a state is the right way, the Law of Universe is realized, it is formed as it is. The Law of Universe is realized, we don’t say a difficult thing about it. When this one is thrown away there, such a thing will be clarified.  

     I will go on to next one. “When all dharmas are the Buddha-Dharma, which exists. This When all dharmas are the Buddha-Dharma,” is, as I just said, the Buddha taught that this one is made to be public existence for the first time. It is Buddha Dharma. In general speaking, it is said there is such and such a thing at such and such a place. All what are fixed things, they see them as they are fixed and talk, which is generally said all dharma. However, the buddha dharma knows what is as the content and it is provided publicly. If it is applied on people, what is myriad things is that, namely, there is being deluded and being enlightened for people. Being so, there is the thing that they have to practice. The reason why is that it is so, because there are problems concerning life and death, which is written. Then there is the Buddha who save it and there are sentient beings who are saved. Why what is said now is comes out is that we surely came out publicly as all dharmas, but we have embezzled it. We came to foster this with the idea of the self; “I am.” Then because it is embezzled, there are various hindrances, all of which Shakyamuni knew. Dogen Zenji also clearly knew that. Then the dharma as “When all dharmas are the Buddh When all dharmas are the Buddha-Dharma,” has come out like this.   And if how the dharma should be is, no matter how the thing said to be deluded or the thing said enlightenment might be, there is no original form. There is no entity. To know it truly is the teaching of the Buddha-Dharma. Because there is nothing like fixed self, to be saved, there is saying that no sentient beings exist to save, when realized it is just like that, even if this one has been 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. It is only that you have been thinking 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, it changes a person completely in every part. This is really made to be changed like that. Because it is said how we should be to know the realty, it comes out as follows.
     Please read the following words.
When myriad dharmas are all not the self,” Everything, something like human beings or Dharma is completely vanished. They disappeared bottomless. It has become like this. There is no delusion, that is right, as there is no seed of delusion. Because you are not deluded, it is unnecessary 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 is the seed 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   2020.7.11 (Sat.) am.7:00-8:30 (Japan Time)
           
   A sermon and questions & answers on ZOOM 

     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
                                                                                           Shimanto-cho,
                                                                                           Kochi-ken
                                                                                           Japan
                                                                                           June 2020




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