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.

                                                                               By Kando Inoue rohsi at Entuji Okayama

Shobogenzo The Sixty, Sanjushichi-Bon-Bodai-Bunpo: Thirty-seven Items of Bodhi 
There is The Law of Universe of old buddhas, it is namely, the teaching, practice and realization of the Thirty -seven items of bodhi. The entanglement of ascending and descending classes, is still the Fundamental Law of the entanglement.
 We call it the buddhas and we call it the patriarchs.
     There is “The law of Universe of old buddhas,” to say that koan; the law of universe is what everyone faces in public. The letter
kou means public. I t will be clear for you that you cannot live without it, rather than to say that you must adhere it. Which is called the law of universe.
     Thirty -seven items are briefly mentioned. We are going to see through them from now. As it is teaching, practice, and enlightenment, there is teaching and we practically experience it, then it will become clear for us how the content of experience is. Which is the proof. It is the proof as getting enlightened. From that, it comes first that it will not do just to understand reading what was written. Teaching. If you listened and found there is teaching, you received it and “Oh is that so?” “Well then how it is like, what this is, I will try to so, I will act.” That sorts of things will be done. When being done, there always comes out the result of the action. Accordingly depending on it, “I see. It is true like what I have been taught at first.” Thing like that happens. Teaching, practice, and realization.
     There is the phrase, “The entanglement of ascending and descending classes, is still the Fundamental Law of the entanglement.” I would say it ups and downs, ascending and descending. It is likely that saying to be able to understand well or not be able to understand. Like that we become one with things themselves and live to get at the truth of the things. That way, we go on the way to the end of the earth. The representatives of those who lived in that way is called buddhas or Zen adepts.


When all dharmas are the Buddha-Dharma, there is delusion and enlightenment, there ispractice, 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. Those who greatly realize delusion are buddhas. Those who are greatly deluded about realization are sentient beings. Moreover, there are those who are enlightened upon enlightenment, and there are those who are deluded in the midst of delusion. When buddhas are indeed buddhas, there is no need for them to perceive that they are buddhas. Nevertheless, they are realized buddhas and they go on being buddhas realizing.
      In seeing forms with the whole body-mind, hearing sounds with the whole body-mind, though one intimately realizes, it is not like reflecting images in a mirror, and not like the moon and water. When enlightening one side, the other side is dark.
      To learn the Buddha Way is to learn oneself. To learn oneself is to forget oneself. To forget oneself is to be enlightened by myriad dharmas. To be enlightened by myriad dharmas is to let one’s own body and mind, and the body and mind of others fall away. There is ceasing of enlightenment, which causes one to leave continuously the traces of enlightenment forever.
      When people first seek the Dharma, they are far from the borders of Dharma. When the Dharma has already been rightly transmitted in oneself, just then one is the original oneself.
      When a man rides in a boat and he moves his eyes to the shore, he misapprehend the shore is moving. When he closely keeps his eyes fixed on the boat, he knows that the boat is moving forward. Similarly, when one discerns the myriad things with the confused body and mind, one mistakenly thinks that one's own mind and nature are permanent. If one is intimately engaged in the activity of living and returns to the real state being now, it will be clear the myriad things are not self.
     Firewood becomes ash, and does not become firewood again. However, we should not see the ash after and the firewood as before. Know that firewood abides in the Dharma state of firewood and it has a before and after. Though it has a before and after, the realm of before and after is cut off. Ash in the Dharma state of ash, has before and after. Just as firewood, after having become ash, does not again become firewood, so after dying a person does not become alive again. This being the case, not to say that life becomes death is an established custom in the Buddha- Dharma. Therefore, it is called unborn. That death does not become life, which is the Buddha preaching established in the turning of the Dharma-Wheel. Therefore it is said imperishable. Life is a temporal state, death is a temporal state. It is like winter and spring. We don't think winter becomes spring, we don't say spring becomes summer.
     People's attaining enlightenment is like the moon reflected in water. The moon does not get wet, the water isn't broken. Though it is a vast expansive light, it is rests in an inch of water, the whole moon and the whole sky rest even in a dewdrop on the grass, rest even in a single droplet of water. That enlightenment does not shatter people is like the moon not piercing the water. People's not hindering enlightenment is like the drop of dew not hindering the sky and moon. The depth is proportionate to the height. As for the length and brevity of time, examining the great and small bodies of water, you should discern the breadth and narrowness of the sky and moon.
     When Dharma has not completely filled one's body and mind, one feels it is already sufficient. If the Dharma fills one's body and mind, in one respect, one feels insufficiency. For example, when one rides a boat out to the middle of ocean where no mountains are in sight and looks four directions, the ocean appears round and no other characteristics are visible.  However, this ocean is neither round nor square; the remaining virtue of the ocean is inexhaustible. It is like a palace, it is like ornaments. Yet as for as one’s eyes can see, it only seems to be round. As it is for the ocean, it is for myriad dharma. In dust and out of the frame (in the secular world and the Buddhist world), there are numerous situations, but we see and comprehend only as for as our insight on learning in practice are able to reach. If we inquire into the family traditions of myriad dharmas, we should know that, besides seeming square and round, the remaining virtue of the oceans and mountains are endlessly numerous and that there are worlds in four directions. It is not like thus only around us; we should realize that even right beneath our feet and a single drop of water are also thus.
     As a fish moves through water, there is no bound to the water no matter how far it goes.  When a bird flies through the sky, there is no bound to the sky no matter how far it flies. While this is so, the fish and birds have never left the water and the sky since the beginning. It is just that when the need is large the use is large, and when the need is small the use is small. In this way, though none ever fails to extent itself to the full, and nowhere does any fail to move and turn freely, the bird would instantly die if it left the sky, and the fish would instantly die if it left the water. Know that water is life, know that the sky is life. There is bird being life, there is fish being life. Life must be birds, life must be fish. Beside this we could proceed further. That there is practice and enlightenment and there are long and short lives of people is just like this.     
     However, if there were birds or fish that tried to go further in the water or sky after having found the limit of the water or sky, they wouldn't find a path or a place in the water or the sky. When one finds this Way, this activity of living now is the Realized Law of the Universe. This way, this place is not large or small, not self or other, not existing from the beginning, not appearing right now ―therefore it is just what it is.
     Similarly, when someone practices and realizes the Buddha Way, to get one dharma is to penetrate the one dharma, to meet one practice is to practice the one practice. In this state there is the place, where the way has been accomplished, hence being unable to know the boundary to be known is that this knowing is born together and practiced together with the thorough realization of Buddha Dharma. Do not learn that attainment necessarily becomes one's own knowledge, that it would be recognized by one's intellect. Although ultimate realization manifests immediately, the reality imperceptible is not necessarily actualized, why is there necessarily a manifestation?
     Zen master Hotetsu of Mt. Mayoku was using a fan. A monk came and asked "The nature of wind is constancy and there is no place it does not reach. Why then do you use a fan? "The master said "You only know the nature of wind is constancy but do not know the principle that there is no place it does not reach. "The monk said " What is the principle that there is no place it does not reach?" The master just fanned. The monk bowed.
     The experience-realization of the Buddha-Dharma, the living road of right transmission, is like this. To say that since the nature of wind is constancy one should not use a fan, and one should feel the wind even when one is not using a fan, is not knowing both constancy and nature of wind. Because the nature of wind is constancy, the wind of Buddhism makes the earth manifest being gold and ripen the long river into sweet creamy milk.  (Translated by S.Tatsuta.)

After word

On translation “Shobogenzo Genjo Koan; The realized Law of the Universe” into English
This is an experiment. This translation does not directly relate to Kando Inoue roshi. I have learned Zen with roshis who got enlightened, received Dharma from Gien Inoue roshi. They show us how to practice not using human thoughts and view.
     Master Dogen preaches on the state that he got enlightened as “We inherently possess the Buddha Nature.” In order to express his intention, it is supposed to be translated with enlightenment or realization as its core.
     I tried not to translate with my interpretation and not to use the words which express thoughts, thinking and views. In Zen we sometimes encounter illogical unfolding of a plot.
      As for practice and enlightenment, Master Dogen expresses “Oneness of practice and enlightenment.” In English it is expressed separately as practice and Enlightenment or realization. When using it as a verb, it is rather difficult to translate. Can we say “A thing realizes us or enlightens us?”
     In Genjo Koan there is the  phrase “When enlightening one side, the other side is dark.” Most people translate this phrase “When we see one side, the other side is dark” or “When one side is realized, the other side is blind.” However, Gien Inoue roshi said “Being dark means being assimilated.” Kando Inoue roshi says” When assimilated, the other vanishes. The definite state is that there only scenery exists. There is no person who sees it. This side does not exist. As for hearing, the voice of the other is just sounding. It is not only on oneself. We say this being dark.” No one can preach like this but roshi who has gone thoroughly the Way. If English dharma talks by those roshi are published, the truth of Master Dogen will be recognized in the English- speaking world.

     This is a clumsy piece of writing. I tried it as the result of my study of Zen and English. Any comments will be appreciated.  

From wikipedia        dogen wikipedia

Dōgen Zenji
 (道元禅師; 19 January 1200 – 22 September 1253),[1] also known as Dōgen Kigen (道元希玄), Eihei Dōgen (永平道元), Kōso Jōyō Daishi (高祖承陽大師), or Busshō Dentō Kokushi (仏性伝東国師), was a Japanese Buddhist priest and founder of the Sōtō school of Zen in Japan.

Originally ordained as a monk in the Tendai School in Kyoto, he was ultimately dissatisfied with its teaching. His main cocern and traveled to China to seek out what he believed to be a more authentic Buddhism. He remained there for five years, finally training under Tiantong Rujing, an eminent teacher of the Chinese Caodong lineage. Upon his return to Japan, he began promoting the practice of zazen (sitting meditation) and wrote some books about zazen.  Fukan zazengi and Bendōwa.

He eventually broke relations completely with the powerful Tendai School, and, after several years of likely friction between himself and the establishment, left Kyoto for the mountainous countryside where he founded the monastery Eihei-ji, which remains the head temple of the Sōtō school today.

Dōgen is known for his extensive writing including his most famous work, the collection of 95 essays called the Shōbōgenzō, but also Eihei Kōroku, a collection of his talks, poetry, and commentaries, and Eihei Shingi, the first Zen monastic code written in Japan, among others.

Dogen's early years