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. 

     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, the thing of that sort 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, all the more because such a seed like self exists nowhere, this is intimate. What is said Shinnyo-Itu; the truth is pervasive and thorough, is the same. (When you are without self, you always become one and act with things.) Body itself becomes whatever it is on the conditions, wherever it goes and acts freely. This is formed like that. There is an aspect to get through suchlike thing. Even though, we have such kind of state, it comes to be 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.

“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.”
Let’s leave off there for the present. “Driving oneself to practice and enlighten myriad dharmas is delusion.” Like this is said, what I said here is that you take such kind of practice, all of them are like that. Driving yourself, you try to prove yourself with it. Driving yourself and you start how to treat yourself. Being so, you take a unit here. You look the unit of being ‘I’, and begin how to deal with. It is originally being without, but you think that you should fix such a unit. Then if you proceed such deportment, how for you go, you will be hindered. What hiders mostly, what is said to hinder most is that you; the self which admits the unit hinders mostly. That is so. The other thing doesn’t obstruct. Therefore, placing center like that and to train it is not the practice of Buddhism. If you take such a way, you will do it forever. But this is the case who practice on a full scale. In generally speaking, for people who practice to make themselves fine at all possible, it is just fine. But in order to go thorough truly, there is the problem that I told now. Dogen Zenji experienced himself, in that he wrote, “Driving oneself to practice and enlighten myriad dharmas is delusion.” From the beginning, I should say so. Centering this one to be thrown away, you go on without throwing it, so what you do is for the sake of this; the self. You begin to do it. No matter how you try, you cannot take one foot outside the range. There is no way to exit. Then you abandon it. That is why it is said when doing zazen, you should not think good or bad, right or wrong. In case of Huiming, when he run after the six patriarch and tried to take the iron bowl, he confessed “I did not come to get the iron bowl but to hear the true state of the Dharma.” Being so, the six Patriarch answered “Well then, what are you now? What about the state you have thrown away everything you have, your desires, your views?” That is not thinking right or wrong. One doesn’t think right or wrong. What about the state which does not have anything? Being pursued, then he realized. In which case, he was pursuing as first and the sixth patriarch made him throw away the self. It is possible only you abandon yourself. 
 Following the words, “The myriad dharmas advance towards oneself to practice and enlighten is enlightenment.” What it means is, without no reason, it is formed being acted instantly like that without none to move or none to be moved. Then look. Without problematizing this one saying anything, it goes instantly Clap! (he claps both hands) There is a way like that. Dogen Zenji dinned it into us, because he had a hard time of I, that is right. After he went to China, he had a hard time and he finally realized this. In shobogenzo-zuimonki it is said as follows; “ Now in our school, it is said to be attained through both the body and mind. That is right. It must be practiced through the body and mind. To practice is to be attained with both the body and mind. To be attained with the body and mind. It is sure to attain with the body and mind. However, while you deliberate with the mind how to do about the Buddha-dharma, you cannot attain the way for ever, even in a thousand lifetimes or myriad eons. Being so, “Driving oneself to practice and enlighten myriad dharmas is delusion.” He stated definitely. “you cannot attain the way, even in a thousand lifetimes or myriad Kalpa.” “When you let go of your mind and cast aside your views and understanding, it is attained.” When you leave from the view and thinking of human beings, the way is truly manifested as it is. From the beginning it has been manifested. Saying what? Then you destroyed it with thoughts and search for it again, in that such things happen doubled redoubled, you have only to stop it. But you can hardly believe this. “Regarding to realizing the way seeing the form or hearing the sound, they still attained it with the body.” One is said to get enlightened when heard a sound, clarified when he heard the sound of a pebble hitting a bamboo. Like Reiun Zenji, peach blossoms fell and he got enlightened. There are things of that sort, though, to realize like that is to attain with the body. Yes, it is so. This one itself is formed to think of nothing. Being so, this one is exactly provided with the materials to function so that you can be fine without thinking. Therefore, let the six sense organs be as they are, and it is unknown from where and how everything appears on the six sense organs. When saying six sense organs, I am afraid you might think you have to know all of them at the same time, Among them, on whichever you encounter, you are able to know, so that you can leave it on suchlike state. Them “they still attained it with the body.” That is why, “Therefore you completely cast aside thoughts and views and practice zazen, you will intimately attain the way. Being so, the way is doubtlessly attained with the body.” This kind of thing is said definitely. This is very important thing. Because Dogen Zenji himself had difficulty, he wondered how to practice the disciples can promptly attain the way and showed us the result of his progress. So you knew the state what I said now. 
“The myriad dharmas advance towards oneself to practice and enlighten is enlightenment.” From this side, not from the side your eyes, from the side of things it advances to you like this, everything has such inevitability. It is fine with the inevitability as it is. Then next could be said embellishments of writing. “Those who greatly realize delusion are buddhas.” If a person who had been deluded realized, he would say “Oh that is so!” what you have though the seed of delusion is the seed of enlightenment., which is whole. You can know that you have thought as earthly desires or ordinary mortals but it is actually not the case. You can know it. But even if you are completely provided as such, it is said, “Those who are greatly deluded about realization are sentient beings.” Being said like this, you say “Even if you say such a thing, I have full of earthly desires, or, it is a preposterous story that you overstated this one the buddha,” and you get set to escape. This kind of thing happens. Many people say “What? You say this is the buddha, you made a big thing. It is an absurd story. The teaching of the Buddha is not such a trivial matter.” They said like that and they sound to esteem the Buddha. They sound they set a high value on the Dharma, though, that is a self-centered opinion. (an egoistic opinion) It is so. Because Zen adepts experienced this and say firmly, “Anyone can do it,” “destroying what is accomplished is the thoughts,” but they get set to say “We cannot be satisfied with the thing of that sort.” Then having experienced what the Buddha says and practice it, but they are the men who ignore the Dharma of the Buddha. Being proud is like that. It is the opposite of their saying. They are so proud. That is right. Although you don’t know what you should do yourself, you say it cannot be done, or it is impossible to be made with the way we are now, which is being proud. You don’t know it.That is why the Buddha said, “Those who are devoted to my teaching are my disciples, and those who have such views are not my disciples.” That is natural. Even if he taught them, they ran away.
 Furthermore, look! “Moreover, there are those enlightened upon enlightenment,” Because there are a lot of problems on the state enlightened as Dogen Zenji talked about Prajna, many problems on the content like that, you will truly come to be able to believe the minute details of the teaching “Yes it is,” after you realized. On which, “Moreover there are those enlightened upon enlightenment.” But,“and there are those who are deluded in the midst of delusion.” About this, there are some people who explain that this is expressed to go back into such delusion as human beings. That is not so. This means you are deluded again in the delusion. I would like you to know that such kind of thing is precisely classified. When I say what it is, what is to say “and there are those who are deluded in the midst of delusion” this one itself. This one is, isn’t it? We are deluded with only what we have. And on the state being deluded, you have another delusion which you expect someone do it somehow. Saying that there may be something which save this one, you think out an absurd idea and try to go relying on. The more you go searching for, the more far it will be. Which is said here “those who are deluded in the midst of delusion.”
Accordingly it comes out that people want to get actual benefits like newly risen religion. That is benefits gained in this world through observance of the Buddhist teachings.
They really think to want benefits gained in this world through observance of the Buddhist teachings. That is why if it doesn’t do well, they have their fortune told saying that this is some offensive. And they ask for prayers, such things are gradually piling up and you will become not to know for whom you live. You are wondering around under others’ directions and live. Like that you will become, “those who are deluded in the midst of delusion.” Because there is some fear to become such, this is the way to save you from it truly. Being so, now that things have to come to this, when you truly have got this awareness, the next issue comes out. “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.” If I say about the manner of practice at the first stage, when I say ‘Hey!’ without knowing, there is the activity doing nothing, as it is. In fact, it is the state of true Buddha, in that it is allowed ‘no need to perceive’ for a while. This is what it means. But here to say no need to perceive is, after being realized, there is no necessity to think such a thing all the time. You may feel whenever you have to think to make it work, so Dogen Zenji said here things like this. That is not so. Once you realized, to know or not to know, this or that, such problems are all blown off. You come not to feel you have to do something this or that toward yourself. You become happy-go-lucky; great ease as such. And such a person is already relieved. Being so, it is said “they are buddha.” You don’t need to think especially so, you have seen once. If you once found what you are, there is no way out of your saying to doubt or to do somehow. There may be some one who came here for the first time. He was wondering what the priest who was going to advocate was like. Then having come here at the first sight, “what? the bald head!” With one glance, looks, he had wondered this or that till then, which ends only with one glance “Is that so?” If you are said being restored to the original condition before you saw me and look at me again, you cannot do it. However much you try, you cannot look it again as it was before, on the same state as original. It is certain like that. Therefore, if you find your true phase, you don’t need to hold such a thing everlastingly. You are itself without holding it. “they go on being buddhas realizing.”
     Next the deportment of practice, what is as a premise has been expressed till now, he elucidates it from now. So, “In seeing forms with the whole body-mind, hearing sounds with the whole body-mind,” When doing so, when you see or hear, it means that you see or hear with this one. “though one intimately realizes,” It must be that everything exists intimately. But concerning the state of the being, many people think that “reflecting images in a mirror,” which Dogen Zenji want to say is the mistake. “it is not like reflecting images in a mirror,” Then to say how it is, “it is not like the moon and water” it is said like that. It is not the relation between yourself and things. To say that what point is not such relation is, though being said the thing of the other side when seen as the thing existed on the other side, or said the thing this side when seen this side, you don’t know. Without knowing, they exist. Lifting whole body, you don’t know, it is internal or external. It is unknown whose matter it is. As such this one is and that one is, there is the saying, "if this exists, that exists; if this ceases to exist, that also ceases to exist," If it were not for the others, this is not proved. But for this, the other is not proved. However, without being proved by anyone, this has already been proved all the time. Of which is said. Because you always go on with grasping either of them, then it is said “When enlightening one side, the other side is in the dark.” To be dark is to be assimilated. Being so, when hearing a bird’s note, in fact, it is not that you are here on this side to hear it. It just sounded. There was only the note. So, I often say to hear, to be heard, or to be, that is. It only exists. It couldn’t be better. This one is. As the working of this one, it exists perfectly. It is called the real aspect. When realized surly the real state of affairs, it is said the realities, the realities. It is said shoho-jisso; true aspect of all phenomena, which is the truth of things. When it is said what is the true aspect of things, such kind of state exists certainly. That is why that you have to be careful is all the more required. With whole body and mind, you hear and see certainly, though, if you are too concerned how to think, you cannot know the true state like that. Therefore, only being with the state of now intimately, without worrying how to make yourself this or that, then without intention, you are supposed to know that everything has been done without human thoughts.AS there is what I Have told you now, the next word comes out. 
“To learn the Buddha Way is to learn oneself.” This word came out because the real state of your own is shown. Which I have told you till now. So, “To learn oneself is to forget oneself.” is said like this. You should not practice with your thoughts and views. It is to stop using your views. He “Don’t use any more.” But to be careful, you still use yourself for it. Just in case there must be to be careful.If you relax your guard, there are fears that you will fall under influence of the thoughts till now. That is why you should not allow yourself to do such a thing, all the time leave it off to think unnecessary things, and live on the way you are now, which is very important. “To forget oneself.” is mentioned, “To learn oneself is to forget oneself.” This is the deportment of the practice in Buddhism. Casting off what is like yourself, leaving off what is like your views, you are all right to go on leaving all to tools. “To forget oneself is to be enlightened by myriad dharmas.” To practice is only things exist on this one. It sounds special when saying “on this one,” though, but it is not so, they are. The wind blow and things move. In that case most people thing it winds from the other side. No, it is not, it is the movement of this one now, the motion of moving itself. Look what it goes such. “to be enlightened by myriad dharmas.” It is the true way without self. You truly know it is so. Then, “To be enlightened by myriad dharmas is to let one’s own body and mind, and the body and mind off others fall away.” As it says to let it fall away, is it to manipulate somehow? Not it is not. It is not to fall way, you encounter the state of being casted off. This one is surely action without thinking is clarified.
     And there is another one, “to let one’s own body and mind and the body and mind of other fall away.” All of you, when a person realized the fact without self like that, he knows that the state that everyone is casted off. All are just like that. Being so, this is why one person is saved, all people are saved, without doubt. People in the past infinite eon were such and people in the future too. There are no human beings except this one of being now who is provided with six sense organs. As for the working of human beings, what is provided with much is human beings. Therefore, you have known the aspect of this one, you can now the people in the past, you will know the people in the future. Being so, if one person is saved, it is decisive that the salvation of human beings is thus. You can nod yourself to such a robust thing. You can get it. When it becomes like that, from then, “There is ceasing of enlightenment, which causes one to leave continuously the traces of enlightenment forever.” As it is expressed such, of the enlightenment is, if you always see things placing the enlightenment in the center, which is tend to happen. It becomes hindrance. In Zen school, the enlightenment is denied, Dogen Zenji denied enlightenment in some part. Denying enlightenment is not denying what you enlightened. To say that I got enlightened, you keep such enlightenment, then instantly the former thought ‘I am the one who got enlightened,’ is about to arise. Which hiders from your going honestly just like the Dharma you realized. He says it is wrong. You have to let realization go once. So, “There is ceasing of enlightenment,” Once you are away from it, you are exactly with the whole body the state of Dharma that you realized. This kind of thing comes to be clear. And you can be free from all. As you can do it, then, you only go on acting for others and yourself. That is only said “which causes one to leave continuously the traces of enlightenment forever.” The life from now is only the world existing at present, it is formed all you have to do is only to go. Which is shown. 
At this point, “When people first seek the Dharma,” when people seek the Dharma for the first time, it is written like that. It is so. When seeking the Dharma for the first time, you anyhow have the feeling that the Dharma is on the other side. It makes you want to say “Don’t be silly. My goodness! This is the Dharma.” Anybody is such in the beginning. “they are far from the borders of Dharma.” To be far from is that this one is the Dharma itself though, you are apart from it and keep a distance, he said. Then, “When the Dharma has already been rightly transmitted in oneself, just then one is the original oneself.” When realized you say “Oh it is so.” Though there is “To learn the Buddha Way is to learn oneself,” it really becomes clear for you that this one has been the Dharma itself. Accordingly, you come not feel like to search for Dharma in the other place.
It is such steadfast but there arise various problems, so on the risky point which problems or errors might happen, Dogen Zenji shows next. “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.” It is written like this. When it comes to one’s own mind and nature, here is “I”  who is steadfast and assumed, sit there forever, on whom various things appear, like that it is likely to admit this what promotes. You tend to see that there is what promotes. It is a mistake. He spoke it in similitude of a boat. That is so. Likewise, when we are on board a train, children say, seeing outside, “Wow, utility poles run! Utility poles run!” When we see outside, we feel like the train we are on board doesn’t move and the utility poles are running. But seeing close this one, we are moving together, with other side. Like that, this one has nothing fixed. so, it is in concurrence. Which is Dependent Origination. CLAP! CLAP! (he claps his hand) It’s same as this. That this sound was made is, CLAP! when the both hands clash one another to become oneness, it sounds. Similarly, all perception through six sense; of sight, hearing, smell, taste, touch, and consciousness, are all oneness as it is. And so, every one of them is Dependent Arising. Everything is new. The former thing with this, the former one is intimate with next one, this is, that is, which is not. Now one by one, at that time, at the place, it is new. Being so, it is said if you once take it up, it is new. In that sense, if you want to rejuvenate, I recommend you zazen. CLAP! With this sound, it is always new, so you can rejuvenate. Nothing old is not left, this. Like that, you and others are both together. When moving you move, which condition is the true aspect of this one. Therefore, you have to calm your mind of now and get along with the body and mind.“With the confused body and mind,” is that to observe things with the view which I am or what is mine is, that becomes problem. It is supposed to happen you feel like what you have might be stolen. Then you can proceed without such a thing at all. 
“When one discerns the myriad things with the confused body and mind, one mistakenly thinks that one's own mind and nature are permanent.” To think that only this; the soul of one’s own always stays there, is an error, he said. You might understand well if I talk about the four flags of the funeral. Look at them. It says “The myriad things are not constancy.” All things are not fixed. They are formed and destroyed on Dependent Arising, so appearing is Dependent Arising, disappearing is Dependent Arising. and it is not what is made by material is broken. There is the difference. The myriad things are not constancy, and they are on Dependent Arising.
Being so, as it is in the following, “That is the law of birth and death” Non-constancy is. Why it is without constancy is that there is no fixed thing. Because it is the way to be formed arising and getting broken, this one is come to be made not to know how to move disorderly following the conditions of Dependent Arising. This is without constancy that much. It is the body of activity that much. The body of activity itself is this one. What is true aspect is that the body of activity itself is truly our real phase. You mistakenly think only this which is made as body with soil ball what you are. Likewise, you are created to be expansive, though, you live changing it small then you undergo through hardships. Then it is impermanent as it is now, this one has nothing like the self. To say this is the law of birth and death is so. As it is said that birth and death has already disappear, that things is appear and disappear is now what you are. Being so there is no subject called I in it. Then if you know it, you don’t need to do anything. Because there are happening such things, whichever way the matter ends, only Dependent Origination exists, it is enough.
Recently a person seemed to have mistaken, as I always say that sort of thing, he asked if the Buddha Dharma didn’t concern with human beings and their lives. The thing is we should fundamentally know first oneself who is in such. And if it is without constancy, it could be said it is all right to become sick. Yes, it is OK to become sick. Because we are formed to become sick or to be healthy, one way or another, it is true. It is not mistaken. Even though, when being sick, it becomes inconvenient for this one to be used on the usage, so it is unpleasant. Then on the way to use this one, if such inconvenience as sickness happens, you know it saying “Is that so?” and got to a doctor to get a treatment. When treated, you will recover because it is Dependent Origination. In other words, doctors just know the law of Dependent Arising and only prescribe for patient medicine suitably. There is no other thing but it.
Similarly, because we keep our health on Dependent Origination, we become sick or come not to be free even though being made to act freely, so we say it is inconvenient for us and troublesome. It is so, it is inconvenient for human beings, on their lives it is in convenient for the them to live and we must take any methods to make it favorable at all cost. We will have to take nutrition, which is not the thing we should not do. It is the thing to be done. 
     “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.” This is what I just talked about. If the activity of living, the state of being now in your life is supposed to be seen thoroughly. That means to look at this one’s movement itself closely. Then, “it will be clear the myriad things are not self.” Although you say that everything exists, everything only appears and disappears on this one and something fixed, suchlike a thing centered, should I say the soul, that kind of thing like being centered doesn’t exist here. 
     If that is the case, what does it mean holding a memorial service or a funeral? This sort of problem come to arise, if there is not. The trouble is human beings believe in that this one has something small and fixed, they absolutely believe in such, which cannot be controlled. However much they listen to the talk or whatever practice they have, they cannot clarify it. Being so, in order save these people the teaching of Buddha-Dharma is in need. To save all the people. A funeral or so are the same. If there is not anything like a soul, it is enough as we are now, isn’t it? It is not soul, we are essentially great existence as the way we are now. Which is the true self, though, we are possessed with the idea that only this much is the self and we are greatly perplexed. The whole human beings are. 
     Even as for what kind of excellent person, there are people who say they don’t need religion, such kind of people are nonsensible, though, they go for it and say and act such a thing with a pedantic air. It is awfully a pathetic story. Therefore, saying that bind dead or anything happened, what is the content of such people is clearly settled as they are now. To die is Dharma, there in not to be born, to that extent it is acting like that from everlasting to everlasting. It is the way swiftly to save those people who are deluded and wonder how they should be. Because those people are in the state that they, both oneself and others, cannot separate from such idea, we have to lead them to make them clarified. Which is the relief. On that account, we can perform holding memorial service whatever. Saying even preached for the dead cannot be said. 
     Then as for this nose, you always take it with thought saying “this is my nose,” when smell, “This my nose smells,” if you are doing like that, you are not doing ln the least. You don’t know. Without knowing, when smelled, you were pointed out and you just said “I smelled.” You only thought such. The nose is merely nothing. The five sense organs are the same. Nothing is matter with this setting. This one is formed to be properly. It is so certain like that, though, they are confused as they don’t know that, we have to preach and to convert these people to Buddhism. This is the inevitable. 
 And let me talk another one. “Firewood becomes ash, and does not become firewood again.” This is what I told you now. “and does not become firewood again.” That is so. The former firewood is once burned, it doe not become original firewood again. Since it is Dependent Arising and Dependent Ceasing, it is always new. “Nevertheless,” but even so, “the ash after and the firewood as before.” Everybody promises too far, viewing like that, which is said. But that shouldn’t happen, firewood is ahead and when burned it certainly becomes ash. Yes that is that. The way in the world of human beings is like that. Despite of that, as it is said here, firewood is time of being firewood and ash is the time of being ash.
“Know that firewood abides in the Dharma state of firewood” and “and it has a before and after.” It is not fixed. To the end of earth, being ahead and being behind are both the state of you every moment, which is said. Then, “Just as firewood, after having become ash, does not again become firewood, so after dying a person does not become alive again.” This shows that there is the mistake which you see this with thoughts. If that is the case, there is no necessity to hold a memorial service from the beginning, it comes out you want to say such. Having been said like this, however, you cannot be satisfied, so we have to preach at all cost. To hold a memorial service is preaching. Yes, it is. When died first? Being alive, while being alive, you treat like that, what is being dead, or what is being alive, on which there lies the big problem. 
     So I would like to talk about an old woman of long ago. Since the woman; Takino Sanou had attained the Way, got realized, I let a person to her place. While I was holding Zen meeting at Tennouin temple, a priest was there. However much I talked about various stories on birth and death just I talked now, he could not be satisfied. He was so hard to deal with, then I told him “There is such an woman. Why don’t you visit her?” I let him go to her place. And when he went to her place and abruptly asked her what became of a person after he died, she all of sudden grabbed him by the collar saying if he was alive or dead. In that way, he had been done and yielded. Then he went to her place for three years. Toward birth and death strange feeling comes to arise and they become to be hopeless.
Therefore “This being the case, not to say that life becomes death” In Dharma, it is not said that life becomes death, which is the definite state of Dharma. As the function of dharma said death, as the function of dharma said life, thin one acts. It is Dharma-body. That is why “Therefore it is called unborn.” And so, it is unclear, when this voice come out, even if you say this comes out, you act, you don’t know where it began. When you see this. (showing one of his hand) you will recall such a thing. It is such, isn’t it? Even as for this, none decided the starting point here. No one decided that it arises from here. No one knows. It starts all of a sudden from unknown place. All are such. Even though I am doing with this, you all don’ know. Without knowing, it begins there. It is always settled to move like that. “That death does not become life, which is the Buddha preaching established in the turning of the Dharma-Wheel.” That is to say, it is like that on Dharma, saying rather than on Dharma, it is clear that all of your figures are settled like that. “Therefore, it is said imperishable.” That is so. Saying to die, there is no seed because this is the thing as Dharma. Only as Dharma-body. In what is said Dharma, it is not known, if you say there is the seed of Dharma somewhere. This is because to raise this is the Dharma without doubt. Raising my hand, it is the Dharma for certain. This hand, raising and putting it down. But then if one were to say the Dharma raising and putting down like this exists somewhere, it is unknown. Without knowing this is formed to act like that. 
     "Being so, 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.” This is the true way we are preached is Dharma. Which means that people and things are such a great active -existence made up on the Law of Dependent Origination. It is universal. But because it sticks this one, it is unclear for you. There is only fears of it. It can be removed. You yourself are clarified, say “well, that is so,” and you change yourself. It is such a great way, which is formed that everybody stays at very simple place and can find. Look at the utensil which is formed it can be found; the universe. All the conditions are met, people and things are provided in order to get realized. Therefore, you had better only do it correctly. You let your six sense organs be as they are on the conditions and leave everything to the function itself. When just doing such, whether you like it or not you go through.  
"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 our 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 eyesight of learning in practice can 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 realization-evidence 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 causes the earth manifest being gold and ripen the long river into sweet creamy milk."
Continued from former part, though, then, now it is mentioned People’s attaining enlightenment, so I would like to talk briefly about what on earth we get enlightened, what we say is enlightenment in Buddhism and I begin this part. As for attaining enlightenment of Buddhism, in general, many people understand that they come to know what is not clear for them, but that is not so. Enlightenment of Buddhism is , as I always say, to go thoroughly the origin of our birth itself, even though we don’t know the origin of the coming into being. It is of primary importance. The reason why such a thing important is that without knowing, what came into being exists, doesn’t it? Which is the whole figure. And it is clear like that, though, toward what is clarified, you now have doubts. You cannot believe it as it is. As I always talk, there is the problem that you cannot believe in what you are now. Even if you doubt or believe, without regarding it, it exists perfectly like this. beyond your control. Although you are on such a firm way, you are not clear about it, and search your own way. On which the fundamental error of human beings. To realize the error of the whole human beings bottomless, it is the enlightenment in Buddhism. You are usually able to do it yourself, you are formed by such a thing and you can do it, there is no reason you cannot attain it. Now , this present moment, you are what you are. And the thing to become an obstacle to it is only, thoughts, I would say so, because things of that sort; views of human being arise, it has been spoiled. Thus in order to go thorough, when seeing the content, nothing exists in the bottom of the content. There is nothing at all in the basis. When human beings say nothing for the time being, they are eager to determine that noting exists. But that is not so, it is not what human beings think is hollow but it is from what everything arises, on what all are formed. Zen adepts went thorough such a state depending on it and the way today exists we each other go thorough. Therefore, I should say a word, everyone, whoever he is, is formed to be able to get enlightened just as same. Dogen Zenji expressed it like this. 
     Then I enter this part. “People's attaining enlightenment is like the moon reflected in water.”
It means that the moon does not get wet, the water isn't broken, which is written. Yes, that is so.
Now we are on such a state. This one, while saying “I don’t know, I don’t know,” is guaranteed one’s life without hindrance at the place where this one went, wherever it goes. This one has formed to do such without any inconveniences. Even though we are reliable like what we are now, we are likely to search for something called self, how is the true state of self or where we should go. And there is a state which we can break thorough there. Being so, just like the moon and water, we and surroundings are both as such. They came out together from the beginning. They come out as one thing and come to start acting inevitably, there is nothing to hinder among them as written here. There is nothing which can hurt. Like that attaining enlightenment is one’s nature itself, so if I speak of nature itself, it seems to be far away in the distance but there is nothing as the root of things and it is settled to happen anytime. It is this, CLAP! (he claps his hands.) We can immediately grasp such a big problem here and now. Everybody is settled to be able to do like that. It can be done now. Because there is such a thing and Dogen Zenji had the experience himself, he expressed like this. There is no other way to move but nothing can hurt this one and that this one becomes one with things on the other side; other things, which he described like this. 
     And “Though it is a vast expansive light,” is said, though, the power is really such. This small body, less than five shaku each other’s body, though, I should say whole dharma world, it is formed to act throughout the entire universe. We are such great existence, as the content. And such a great thing goes through small thing like this, anywhere. It is made to appear instantly everywhere regardless of the sizes. Which is shown here. Therefore, as follows, "it rests in an inch of water, the whole moon and the whole sky, rests even in a dewdrop on the grass,” it is expressed on a grand scale but everything now comes to appear on the our eyes even if there is nothing the matter. That is the each other’s true state. And “rests even in a single droplet of water.” Truly there is no place where we cannot attain the thing of this sort, what is called enlightenment. Concerning enlightenment itself as well, it is not that enlightenment hinders people. And saying about people enlightenment obstructs people. Like human beings, whatever usual belongings you have, without regarding such things, you are settled to go thorough in a flash untouched. There, “That enlightenment does not shatter people is like the moon not piercing the water.” he expressed variously like that. 
     And “The depth is proportionate to the height. As for the length and brevity of time,” which is expressed, in every respect, just only for this thing, everything, the whole universe, what you were in the past, what you will be in the future, everything comes to be like this with only this. Which is the entire form of what you are, as human beings. Being so, you cannot die. Even if you say you are going to die, you cannot die. There is not seed to die. There is no seed to be born and no seed to die. And we each other are made to act anything at hand freely. Dogen Zenji’s wish you to clarify such a great real state of yourself and it is called Genjho Koan; The realized Law of the Universe. From the beginning it has been Genjho Koan; The realized Law of the Universe. Which means that it is publicly settled properly on anyone. It is not a way to attain from now. 
     And we attain such a way, however, there comes out the problem in attaining the way. About which Dogen Zenji says that practice is always done with the body and mind, which is certain to do. It is a matter of course. It is natural that we should practice with this utensil; what you have as six sense organs. But, if we say from where we are now; the present stand point of human beings, there arises such a thing. The present being which is completely made up is of our inborn nature, I would say, is appeared on the whole of us. Still, as doubts arise toward it and it will more harm than good, if we will take such an attitude to practice with such mind. We cannot attain our aim. This has been already decided. And then, stopping to practice with thoughts like that, you should directly grapple with body really. Truly CLAP! You only grapple, it is not the thinking of human beings. We should practice on such way, which is already fixed. If you have only to go on like that, you will go through thoroughly your original nature which you didn’t know at the very beginning. 
And even if you have done it, “When Dharma has not completely filled one's body and mind, one feels it is already sufficient.” and “If the Dharma fills one's body and mind, in one respect, one feels insufficiency,” is said. This seems to be inconsistent for you. If I explain what this means, there is to realize the way at first, the real state that you attain at the time of realizing the way, when you experience forgetfulness, is that you decisively fell into the world of nothingness, as I told you before, it comes out that thing is just as it is itself, the movement as Dharma is just the movement as it is. You can be satisfied on that state. Because it is the basics, absolute basics. Looking at the basics, you say “Ah, that was good.” It is what is said the determination of ease. The determination of ease comes to be definitely fixed there that it is all correct.
Therefore, from the point of view, To say that “one feels it is already sufficient” comes out. To say that “Ah, it is fine with this” comes out. But like this, “When Dharma has not completely filled one's body and mind,” is indicated here, that is not all yet. Only after you have attained such basics, the working of Dharma comes to appear. The birth of Buddha Dharma is it. Having got the basics like that, each and every dharma come to happen. Being so, all is what is preached as it is and we gradually come to know that we are as we are what is preached in Buddha Dharma.In the meaning of that sort, the state when you just realized here and now, it says “one feels it is already sufficient.” Also, one should obtain such a reliable thing. At that time one still feels if there might be some other thing, it is useless. That alone is certain. And yet the whole dharma itself, this one will have been broken to pieces everything, the person who got and the dharma was attained will disappear, and one will become just an ordinary person. I shall say one returns the original mediocre person, in order to come the point, there is a distance for a while, so this is indicated such a state.
To say “If the Dharma fills one's body and mind,” is that Dharma itself, as the whole of this is dharma, if you have become to know it like being now, no matter how far you go, it is boundless. There is not that this is the end. But you have already known your true phase as Dharma, there is not any insufficiency there. Although there is any insufficiency, “one feels insufficiency,” is brought up, because no matter how much you do, there are limitless activities, which is said like this for a moment. You mistakenly worry about this if one feels insufficient later, even though he has got enlightened. There is absolutely not such a thing. I would like you not to mistake here. Foreigners often worry about this. Although one said “I have got enlightened,” when he is used to it, he become confused as the other problems come out, which is shown in the range of realization in general, so they mistake this for it. The origin of realization in Buddha Dharma is clarified toward it. You should know that there is correctness. 
     He said it now giving an example now. For example, when one rides a boat out to the middle of ocean where no mountains are in sight, one only can see four directions round. Such a thins exists, that is practically so. I experienced this taste in the Sea of Genkai when I was on the way to Korea. When I went out to the deck, it was also like that. I could not see anything. I only saw what was round. But I looked carefully, it is said, “no other characteristics are visible.” “However, this ocean is neither round nor square; the remaining virtue of the ocean is inexhaustible.” It is really so. There is fish and the sea. There are sea weeds and things for human beings without limit. When we see there the conditions of the sea, there are things without end as the content. We say whether the real aspect of this one have the limit how far it may go, it is like what Gutei Osho (Buddhist priest) said. Gutei Osho guided people with only one finger all his life. And he said such on his death bed, “I have used it through all my life, but I cannot get all the use out of it. I have to go forever with it to the end of the world.” What he said like that is left. That is really so. For that reason alone, there is enjoyment for us. And “It is like a palace, it is like ornaments.” This is also the case. If we see ornaments of a palace one after another, it is quite tough. For instance you go to Yomeimon Gate of the Nikko Toshogu Shrine and see everything of the beauty, you cannot see whole of them without spending so much time on seeing it. Similarly, the way of what we are is such. “Yet as for as our eyes can see, it only seems to be round. As it is for the ocean, it is for myriad dharma. No other characteristics are visible.” The life of this one is also the same. And “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 eyesight of learning in practice can reach.” That is right. There is nothing for it. It is the aspect that appear on this one, after one attained. This, in dust and out of the frame (in the secular world and the Buddhist world) is that seeing the general public conditions, it is being in the world of earthly desires as six dust (six senses). And as being apart from the secular world, as dharma, in various aspects, how far we see, we can see and comprehend only as for as our eyesight of learning in practice; the power attained on practice can reach. That is reasonable.
     “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.” As I mentioned now, everyone has got enlightened and each goes on differently, which is just as it is. It will come to be different depending on the condition of each one’s experience. “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.” That is so. Just a little “Hey!” this one word is on your side, the content is very important thing. It will become the seed of delusion or become the seed of enlightenment. And as for the enlightenment, it depends on the aspect whether it is “Hey!” when one gets realized or “Hey!” when one is apart from the enlightenment which he attained and goes on as the whole this one itself. There are plenty of the things of that sort. Therefore, we should practice thoroughly. Master Dogen explained here thoroughly what the dharma body is and how our true phase of being now. 
      “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.” This is as I said. Whether there is an end if how far we each go there is no end. There is no start and end. We are such great being like that without beginning and end. But there is a difficult aspect to realize it truly, “While this is so, the fish and birds have never left the water and the sky since the beginning.” It is as what is written. If said that it is surly an eternal movement, saying “Oh, it sounds serious,” and you try to stop it, but it is impossible to stop. Even if you stop it, it is such. And the way it should be is that it moves large when touched a large thing and it moves small when it touched a small thing. Being so, it is said like "so vast it transcends dimension, so minute it enters where there is no gap." Like that this one is a wonderous tool. With just this one, you climb a high mountain and see the scenery, you see, whatever they are, all exist precisely as the life of this one. It should be such, but you bring a lunch and see the tip of chopsticks to eat, this one instantly becomes the tip of chopsticks as such. we can’t make out what it’s all about. But this one surly moves largely as such. 
     Then, it is said “In this way, though none ever fails to extent itself to the full, and nowhere does any fail to move and turn freely,” Although we take such action in every aspect, when existing, whatever it is, even the slightest thing exists correctly. It is settled so as immovable in, terms of time and every aspect. But, next instance, it all has got out instantly from such a matter. And we don’t know that we have already got out. As for existing of things, we don’t know why they are existing. As for disappearing of things, it is not clear for us. Both of which are not clear, but in fact, they are such. When you see this side and turn to that side, you instantly become as such (of that side.) Any and everything with this whole body, the way of your movement, including the ability of thinking, the faculty of thoughts, is exactly formed not to be attached to anything. What a wonderful creature this is. Having forgotten the self as great being, you see yourself only as a chunk of flesh, on which there is an error. Therefore, as it is written in the very first place, once we inevitably experience the state “When myriad dharmas are all not the self,” this is the absolute condition. To say myriad dharmas are all not self is that if one cannot experience the fact that a person and things all disappear, humane views cannot come off completely because it surly come to raise its head.
     “The bird would instantly die if it left the sky, and the fish would instantly die if it left the water.” As it is written such, if you are going to practice on the way of thinking, all become useless. Being so, the study of Buddha Dharma is useless. So called studies are only imagining various thing at present, and it is the same that fish got out of water. It is a dead person. One tries as hard as he can, how far he may go, he is a dead person. I mean, the original state is, we are like that, formed on the whole that there is no need to take such procedures, if one is going to separate himself or to become one. Note well. Saying this one intends to live solely, it doesn’t go to live only this one being separated. This one lives inevitably in the relation to the things of the whole. That is why it is said Dependent Origination. 
     Therefore, the reason why we have to go seeing the very most root lies there. There is noting in the root, so we act as Dependent Arising like this, while we know nothing. Like it is said, “The four elements return to their natures, just as a child turns to its mother,” the four elements are earth, water, fire, and wind. As the explanation of Buddha Dharma, including environments, this is just the active body formed with such materials. That is the true state each of us. Being so while this one becomes anything, stays nowhere, but we don’t know the reality that we are such a great real phase at present, we think by the way of thinking like that. However much you think about, there remain doubts. It will not become your blood and fresh.
Thereupon next word came out. “Know that water is life, know that the sky is life. There is bird being life, there is fish being life.” At any rate, it is the matter of inseparable relation, which is explained like this. It cannot be definitely separated. Cause and effect are oneness. And that the oneness of cause and effect  is not the oneness of cause and effect by doing practice. Note, for the first time, it came out without knowing. What is unaware came out without knowing, toward the thing came out, various names are attached such as 偶々人or 万鏡。Ten thousand mirrors. Being so, it is originally your true phase that is not the region being involved in human views as such. As that is the true state of each, Dogen Zenji spoke it here. 
     “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.” Which is written, to say that beside this we could proceed further means he explained that things and oneself are one. The fact to be one limitlessly operating on every aspect. On such phase, “Beside this we could proceed further.” And following myriad dharmas, practice and realization causes boundlessly numerous tasks. That sort of thing is each other’s life. As each other’s life, there is not anything special at any special place. It is every condition itself. It is every surrounding itself. That is if you clarified it, after that, each of you should live the way you are and drudge at your job with an easy mind. Besides you can do so. Looking for what the truth is, you don’t need to look for the truth. With being the way you are, you only do your best. It you become such a person and begin to work, note, efficiency of the waork will rise, and you are working on the stage that you will not regret no matter when, where, and how, you become. The man who can obtain such a thing, rather than saying be able to obtain, the very man is.
     “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,” If there is something to think, “they wouldn't find a path or a place in the water or the sky.” This is I said a while ago. The thing is the life of the person will be completely lost. “When one finds this Way, this activity of living now is the Realized Law of the Universe.” Hey! When I said such, look, it is “When one finds this Way,” such a thing instantly appeared on this one. All are like that, perception through the six senses (of sight, hearing, smell, taste, touch, and consciousness). And “When one finds this Way, this activity of living now is the Realized Law of the Universe.” Consequently, he certainly affirmed such, so it is as he says. “This way, this place is not large or small, not self or other,” So far so good, but here is “not existing from the beginning, not appearing right now ―therefore it is just what it is.” This is to weigh on our mind. At any rate, when one hears the story I talked about now, as the habit of this one, it always a question large or small, being self or other. But watch carefully. These eyes, whatever they see, like being self or the other, large or small, there is not anything like that for eyes. Therefore, as it is, look, whether it is large or small, whatever it is, everything works and is perfectly cool. It has no belongings. And if these eyes wait to see what comes out, there is not such preparation. Having waited ahead, they see it or to be seen, such a thing doesn’t happen. That it the way of thinking by human beings. Being so, “not appearing right now” means as this one is not the being that we see with human thoughts, look, without knowing, unrelated with thoughts, things always appear or disappear, don’t they? It is truly difficult to be set, such a great being. This one is a acting one that whatever it becomes, does not remain on anything and works efficiently.
     “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.” That is so. In case of striking one bell, where there is the act of striking one bell, one got through the dharma which one stroke one bell. When one has a meal or he cleans, whatever he does, what he is doing itself, is the dharma. There is no dharma but it. There is no self. Being so, from way back, we are said “just do.” We don’t understand at first, it is hard to settle just being said so. If you usually just do things that must be done, and that is all. And it is Dependent Origination. You can clarify yourself, you come to disincline going somewhere to search for. 
“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 sentence, if we put the letter ’be’ between them, it is easy to understand.  When said “しるからざるは;Shirukarazaru ha”, it seems to be difficult for us to understand. (‘しるべからざるはsirubekarazaru’ is better.) And it is said “In this state there is the place, where the way has been accomplished,” etc., the conditiond said to practice one practice, to meet one practice is expressed here “there is the place,” it is so now. Seeing, hearing, acting, we are on such place. Furthermore, it is said “where the way has been accomplished,” it must have penetrated to it. And this “the boundary to be known” is that we cannot know the boundary. Because it does not come up for cognition of human beings. It acts before coming up for cognition of human beings. “the boundary to be known cannot be known is that this knowing is born together and practiced together with the thorough realization of Buddha Dharma.” Why, no big deal. Because it is the thing itself. CLAP! When this happened, this is exactly the thing itself, we are formed not to deal somehow with thoughts of human beings, saying to know it or not to know. There are no room to do so. Therefore, it is reasonable. But there is a phase that we must know this unknown world. Otherwise, while this what is unknown is unknown, if the fact of being truly such is not decisive, there come up various doubts.
As there are such things, there is necessity for us to know this boundary. Then an explanation for this comes out. “Do not learn that attainment necessarily becomes one's own knowledge, that it would be recognized by one's intellect.” We have the ability to know that the boundary is unknown, though, on that occasion, when I have done this, CLAP! (he clapps his hands) whether everybody could make it clear or not, the thing is it is not so. This is, when one comes to live in the world called indiscriminative wisdom; nirvikalpaka-jñāna, where thoughts do not arise, and always touch things such place, then one will become to know. Because of that, “attainment necessarily becomes one's own knowledge,” do not think that there are just things we can get to know.
“Although ultimate realization manifests immediately, the reality imperceptible is not necessarily actualized,” is said. “why is there necessarily a manifestation?” Which means that to go through the way has been accomplished at that time. “ultimate realization manifests immediately,” it has been done. But it is rather difficult to come to be able to talk about what it is like afterword to people. Well, it should be good as it is one’s own experience. One had the experience, however, it is also difficult to grasp the content enough to explain to everyone to be easily understand. There is such a thing and he said it here. That is so. Even Genjyo Koan; the realize Law of Universe, you see, this kind of thing did not come out when Dogen Zenji realized by a hit which a monk next to him hit by his teacher. But after that, on such point, he was in real world able to get the state which is apart from human thoughts and discrimination, then various says came up. Therefore, then saying, “the reality imperceptible is not necessarily actualized,” the thing is the way afterword can be inevitably obtained, not to worry. It is surly possible to get. It is said like this “why is there necessarily a manifestation?” By all means, it will become such. At any rate such a content will become clear for you. Since Dogen Zenji had such an experience, he declared it like that. 
     And we finally come in conclusion. In the place of Zen master Hotetsu of Mt. Mayoku, this is the course of event that when Zenji 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? " We are each other like that. We say if the whole life is such, it is no longer of any concern. It ought to be good, though, it will amount to nothing if we leave it. Because whatever is such, you should do whatever comes along. As we are formed to do. There is no other thing. And “Why then do you use a fan?” The teacher said “You only know the nature of wind always exists anywhere. You know that the nature of wind is constancy but it is regrettable you do not know it exists every which way, the principal being said that there is no place it does not reach." Such kind of thing is like now. It is not that you leave everything saying it is entirely as such, but because of it you should only use it abundantly as all things appear having become your life. This is the teaching that you are supposed to be such a person.  “You only know the nature of wind is constancy but do not know the principle that there is no place it does not reach.” And the monk said “What is the principle that there is no place it does not reach?” That is so. This is where he should hang on to. And “The master just fanned.” That is so. He shows doing like this that we can just use kike this. If we have to search for somewhere saying the true nature of us, one’s true phase, it is not such. Even if we say that our true aspect is such on the whole, but there is the point we tend to feel wondering if it is really so, when we start to use. Which is not. When you really clarified it, you can show however much your true nature is corresponding the person. Having heard such a thing, if you study such a method and deal Buddha dharma with it, it is grave. the way of many Koan people seems to be almost like that. Being so it is useless. Even if they have done, they have studied and been only using it as they were taught such kind of thing.it is dreadful to become such a dead person. And it is written that where the master showed how to use it, “The monk bowed.” Is that so? The thing is he really understood.
Here as Dogen Zenji says, “The realization-evidence of the Buddha-Dharma, the living road of right transmission, is like this.” Because it says that the nature of wind is constancy and there is no place it does not reach, you can use however you please. You can act whatever you please. Why do you need to go around asking what the truth of yourself is? But it cannot be helped even if you agree that is so as you cannot gain confident. There lies the thing which we must do. If mistaking that, you have a thought that the other person realized, Dogen Zenji got enlightened to tell us the state of enlightenment, all we have to do is to believe his words and imitate, which is dreadful. Human beings cannot satisfy just with that. By all means, we cannot truly satisfy if we don’t try to grapple directly. And there are those who demand it and don’t demand, there is no help for it. Many people have the intention to do until they satisfy to their heart content. You must necessarily attain such a state. But there comes mistakenly out such movement like we don’t need to use a fan as wind is constancy. Such people don’t know about being constancy and the nature of wind. They cannot manage efficiently being in the state of now, even though they talk about  the true nature or being the state of now. Because you are supposed to be the person who manages, so Dogen Zenji said, “Because the nature of wind is constancy, the wind of Buddhism causes the earth manifest being gold and ripen the long river into sweet creamy milk.” This means that because we are stoked up like that and anything and everything is the activity of your own itself you should become a person to use it for the sake of others, he said. Of course, for you sake, too. He described it such. Whole water of Tenryu River has been ripen into butter as it is written sweet creamy milk of the long river. It is nutritional supplement. I want you to be the person to use it freely having taken it as nutritional supplement. 
   




 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)

Schedule

2020年 11月15日(日)28日(土)

     12月12日(土)20日(日)朝7:00~8:30
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


A sermon and questions & answers on ZOOM 

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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
                                                                                           Shimanto-cho,
                                                                                           Kochi-ken
                                                                                           Japan
                                                                                           June 2020




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