Saying for example, “it is like the way of washing a robe.” It is the way of washing, to wash this cloth. “Water is dirtied by the robe and the robe is permeated by the water.” So it is. It becomes like this when we soak what we wear into water. You will know if you do it. If you put what you wear into clean water, the water is naturally polluted with it, and the cloth is soaked as a matter of course.
     And next prat, it is written to wash using this water. “Although we use this water to wash the robe completely,” Changing water, it is alike in case of a washing machine. How many minutes for washing, how many minutes for rinsing, it changes water. It is not to wash to the end with the water put at the beginning. It put new clean water and carries on washing. It is in that way. “we still use this water and carry on washing.” “The first washing, the second washing,” When you wash once and twice, it will become clean that you feel so. “If it does not seem to be clean,” But, when you find that there remains dirt, “do not liger on taking a break.” He says that you should not stop there. That is so. You will wash it until it becomes clean. This is the least doubtful sentence.
     “We used up water and use the other water to wash.” To change water and to wash moreover. “The robe becomes clean, we still carry on washing the robe.” Doing such, we wash many times. “We use many kinds of water, which is suitable for washing robes. “is written. Do you know that it becomes clean, if you wash something with muddy water? When you wash your feet, the mud is removed washing in muddy water. You think it will not be removed by washing with what is dirty, it is not so. That kind of thing is. Many kinds of water are written, there are rainwater, tap water, river water, and there are people who wash using water left in the bath tub, because it is wasteful to drain using only once. Anyhow we use each of them, it is good for washing.
     “We should study thoroughly the truth that when water is not pure, we know that there may be fish.” To say that the water is muddy means there is fish. To say that the water is not pure is that there is a dirt in the clothe. When rinsing, you stop only after the water of rising becomes clean. Recently you leave washing to other people and you don’t know. It cannot be known if you don’t do it. “As for robes many sorts of robes are completely washed.” We wash kesa, clothes, inner clothing, and various things. On the way of washing there are methods but leave it alone. “Taking suchlike effort, “making effort like this, “the law of washing robes is realized.” By washing clothes, we learn the truth of things, what is written here is like this. What should we really do by doing washing now?  Following this, things like this is written, OK?
"All the same, we see what purity is." You have problems in yourself and whether they have been truly cleared off or not, which is practice. You have come to be at ease without restraint from the bottom of your heart. Whether there are some problems that worry you anywhere or not, things like that are said here. If you ignore it, your practice will not work, he says such. It is same as washing. That is why“we see what purity is.” Looking at yourself, you see through whether what you are is all right in every way or not when checking and you have become such.
     In case of spilt-toe socks, you turn them inside out and wash. You should not approve of washing only outside as you take them off. As for pocket, before washing you turn it inside out and see if there is the dust or not and brush the dust to wash. You wash it using washing machine. If you don’t do it, the dust piles up in the bag for dust, even though there is a bag to remove dust in the washing machine. It is not the way that it is fine the dust will be piled up. It is better to wash removing them beforehand.
     “This principle is that permeate the robe with water is not necessarily the true meaning and to dirty water with the robe is not the true meaning,” What is really at issue? “in using dirty water to wash the robe, the truth exists.” There is the true meaning to wash the robe with dirty water, which is the point we should see. We use a cleaning rag when cleaning, we wash the rag in water while doing so. Naturally the dirt of the rag is removed and the water is dirtied. In the dirtied water, we slosh the rag. And the rag become clean rapidly even though it is dirtied water, which can be happened. We should wipe with the rag washed in the cleaned water, otherwise it is useless. You already know it. In temple, there are important place where Buddhas abide like a dais for a Buddhist image, floors a hexagonal building. We treat with care each of them. So we use the rag called jhokin; a clean rag, if the rag is not clean, it is useless to wipe with dirty one. “There are also ways of washing robes and washing things, by using fire, wind, soil, water, and air.” Well there will be methods by which to make clean.” And there are ways of washing and clearing earth, water, fire, wind, by using earth, water, fire, air and apace. “They will exist too. You are doing in everyday life, so you should see.
     The principle of this observation that the body is not pure is also like this. Depending on this, whole of body, whole of observation and whole of being not pure are just Kasaya to which a mother gives birth. Kasaya to which a mother gives birth, human beings come into being wearing a kimono which is called the seamless heavenly garment. A robe of feathers, a celestial robe, we come into being wearing a seamless kimono, it could be said. Everybody received this Kasaya to which a mother gives birth. Earlier it is written a skin bag. It is written taihi; the skin of body. When it is said taihi, it may sound like compost. A skin bag, a seamless kesa, namely it is skin. It covers the body covers the mind, covers sentient beings. “whole of body, whole of observation and whole of being not pure”
     It is a wonder that when this one (pointing his body) comes into the world, everything comes out together. Before this one comes out, it is not known that it exists. This one does not know there is the world. He cannot know. When this one (the body) came out, all things suddenly came out together. It is not that only this one (the body) came out. What it says is that all things appear on this one (the body), all do. It is usually said being seen or being heard. All of them are what appeared on this body. Being so this letter 蓋;gai is used. Covering all up. It is strange that if this (the body) does not appear, such a thing does not happen. When this one is finally going to disappear, it will end instantly and splendidly without any problems. So, it has never happened that a dead person has done something even once. Do you know that a dead person causes evil things on people? No there is not such a thing. Nowhere it is. What we care is that people who live think about the dead person and care for. What they think make them suffer. “I should have done that for him,” “I didn’t what he asked me to do.” You have various matters in yourself. Which becomes problems for you. Only which is at issue and a dead person has never made you suffer at all. I would like you to know it.
     “If a Kasaya is not this Kasaya to which a mother gives a birth, Buddhas patriarch never use it. How could Sanavasa be only one? When coming out, the kasaya has stuck to this body to come out. It is different from kesa like this. (pointing the kesa he wears) It is the one essential. Everybody has it. It is the only one kesa unsurpassed by anything in the world. Being so, what is it ? Is there the phrase not to do injury to in the Imperial Rescript on Education? Not treating the body roughly and do injury is, there is the phrase that living like that is devotion to your parents. Anyway, leaving it aside for the time being, buddhas are using  such a thing. It is not only Sanavasa. “We should carefully keep it in mind and study perfectly to go thoroughly.” Well, you go ahead with it. There is the principle like this. There is the state of washing. Here “the observation that body is not pure” ends. Shall I stop here?
    In any event, we are likely to know well, on reading like this, that how Dogen Zenji is working on from day to day. On what he is doing now, in case of washing, on washing, he sees thoroughly with care what he is on it. When we wash, putting things in the machine, because it is automatic, when the time pasts, seeing that they are clean, we take them out and dry. Nowadays it is like that.
     People nowadays don’t wear clothes caked with dirt as they used to wear in old days. They wash clothes so that it may be said every day. It is the awful impression of cleanliness so much. In a sense, that is how things are now. Therefore, it will be almost clean if you wash without putting a detergent, I think. We wash cloth using a detergent ever yday and we dirty water when draining, which may be a problem. I would be same as taking a bath. If we take a bath every day, I think we don’t need to wash the body with soap and shampoo. By doing such, even though we have the thing to protect the body, we wash out and live to hurt the skin. It is not the advertisement of cosmetic, but we do it. It is said like that. Because we don’t know the thing essential, we tend to do the thing preposterous which is unnecessary to do. That sort of thing is here observation that the body is not pure. It is written that it is important to see through the body of your own.
     “Observation on the body is the body’s observation.” When observing that the body is not pure, to observe the body is to learn by the state of this body and it is not the other thing. “Observation on the precise moment” With doing such, being in the true state of your own now like this is especially important practice, which is written. But we don’t probably do such. Rather than the body, what we observe is that we take up thoughts which came out in ourselves to be concerned with, and make it a problem. We don’t observe the body. Don’t you think so? You haven’t observed the body. If thoughts come to arise and various things become problems in the thoughts, you take it up a problem. If so, it will not do as practice, it is written.
     On that occasion, when various things come out to be problems, you should learn from the activity of the thought itself. It is that you should turn your eyes to the state of your body now. This is the foremost core in the first observation that the body is not pure. Please try to do it. As Dogen Zenji teaches us like this, you should be engaged in real things. It is not the matter on thoughts, but on reality. This reality your are living now, how the real thing is living now? You should see thoroughly it, he says.
     Even if someone says that he can think of nothing, when I point at like this, whether he cannot see because he cannot think, it is not so. He can see them as they are. Even if someone says that I cannot listen the other’s talk, when he is asked “There is a tasty cake, Will you have one?” He answers “Yes.” He eats it and it taste correctly. By doing such you should observe the body. You observe the body not thoughts. Then without adjusting, you realize that the living state of your own correctly. I will finish.