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.


Zafu(a cushion for sitting on)
Chair
     Firstly the position of sitting. Spread out a thick futon and place a zafu(a round shape cushion for zazen) to sit. Use the front half part of it. It is possible to use a chair when unable to sit on the zafu for some reasons.

How to cross legs
     Let’s adjust from lower part. On how to cross legs, if possible, the one called Kekkafuza; the lotus position, with both legs are placed on the thighs may be ideal. Generally when you cross both legs, first you place the right leg on the left thigh and the left leg on the right thigh. It is the transmitted form. But on physical conditions, it might be easy to cross legs opposite, please try it. And Hankafuza; the half lotus position, the form to cross one leg is transmitted. It is written that when you place one of your legs, you place the left leg on the right thigh. 
     The point is the three points; the buttocks and both knees are made a shape of an isosceles tri angle, which is ideal. The angle of 120 degree is mostly stabilized. And knees are supposed not to be float. Knees and buttocks touch firmly to the ground.
     When you feel pains, put your hands together and make a bow gently and change your legs to cross.


The posture of upper part of body
     Next comes the posture. Let straighten your back well. The lumber spine which consists of five joints above the sacrum and the coccyx will be stretched well when you take the posture of pushing your navel forward. If this part comes down (bends), it is not good. Straighten it up. And place your body and head on it upright. Keeping the posture as it is, let the tension out as possible as you can.
      If this heavy head leans forward a little, considerable straining is applied on various parts. When you put the head on it straightly, you can be at east without straining. Sometimes people say that they feel stiff in their shoulders while sitting. If they take this posture rightly and concisely pull back jaws, they don’t feel stiff in their shoulders. When they have stiff shoulders, they are taking an unjustifiable posture. 
How to joint your hands
      Next the form of hand. It is said Hokkai Join; the Dharma-realm meditation mudra. Hold hands palm up, then place the left hand on the right hand and touch rips of the thumbs lightly to make an ellipse. It is better to have the feeling that the placed four fingers to be in line. You are supposed to pay attention to the tips of fingers. When you leave them alone, the tension of the hands ebbs away and become dangle. That is not the way. It is important to prevent the form from being slumped.


How to shut your mouth
     How to deal with mouth is to push lightly the tip of your tongue against the root of the upper teeth and shut the mouth.
The position of your line of sight
     About the deal of eyes, when I look now, a half of people here are closing your eyes, but it is instructed “ your eyes should always remain open.” This strongly calls your attention to keeping eyes open. When you don’t pay attention yourself, eyes are soon closed. Zazen is not meditation. We sit with eyes open.  And if I say where we direct our eyes, it becomes half-closed eyes when we drop our line of sight about 1m ahead on the floor. It is written “not strain, not squint”. With these eyes, we don’t get tired mostly. As eyes remain open, the things in front of your eyes are exactly there. That is important. 
     The set of three; Is Hokkai Join the Dharma-realm meditation mudra not collapsed? Is the tip of your tongue placed against the roof of your mouth? Do your eyes remain open? This is the point to maintain the awareness in the least.
How to catch your breath
     Having adjusted your posture, open your mouth a little and breath out all air, which is called” Exhale one breath.” At that time, you should release the tension of your body and exhale all the breath like a balloon becomes deflated. On such way, you are supposed to breath out all along breath. Once you have breath out all, air comes in naturally. Repeat two or three times and your breathing becomes very gentle.
Swaying your body to the left and right
     Next place your hand, palm up, on your knee and slowly sway your body to the left and right. Lean your body feeling as if it leans with the weight of your head gradually. Lean your body slowly on breathing out. And with the inbreath, you come back upright, then you lean the opposite on exhaling. One of the purposes of this action is to remove the straining of the various part of the body when the position was formed. So, you are supposed to do it on that purpose, it is useless only swaying your body to the left and right. The tension of your body has to be removed. You are supposed to remove the tension of your body and come to sit at ease.
     The secret effect of this swaying your body to the left and right is to tighten the anal sphincter. Sitting without tightening it is likely to become piles. From ancient times, there are many people who have practice zazen long and suffered from piles. When get used to zazen, they sit immediately to continue sitting, they sit with anal opened. By swaying your body to the left and right, the anal sphincter tightens naturally and not to become piles. The Chinese character piles is written with a left radical called Yamai-dare and right radical called Tera (temple).
      Then make the amplitude of swaying low gradually and stop in the center and sit with your hands Hokkai Join; the Dharma-realm meditation mudra.
     When we form posture as instructed, it might be most natural, by which it turned out the strength drains out of us. Sitting like this (master shows us slumped posture) makes you tired. Being so, if you are said to sit with cross-legged for one hour, it is awful. It is hard to sit with formal seiza position; kneeling with your buttocks on your heels and your body upright. With seiza, it is inconvenient when swaying your body to the left and to the right. You soon touch your hands on the tatami floor. But with lotus posture, just like a self-righting daruma doll, you have the concrete center of gravity and do not fall. There is no other stable sitting posture. When we come to cross our legs with the lotus posture, we are at ease.
      However it may be troublesome for those who have stiffness of coxae, I don’t force to cross legs bending legs. Only to make posture is not zazen. It isn’t that it will become zazen when you sit enduring pain. You can do zazen if you cannot cross legs or you don’t have legs. And a person who lead a life lying on the bed and is unable to stand up or unable to sit up can do zazen. It might be a little different from that you think of zazen.
     What we cannot lack on any account is how we are when sitting. How are we going through? It cannot become zazen without it. If you are not careful. when sitting, you all along keep playing with ideas which occur to your mind and the time is out. It is you were thinking all through the time and you didn’t sit. Seen from outside, you took the posture of zazen and you looked like sitting but the content is that you were just thinking. 
    Even the person himself doesn’t know and he thinks it is zazen, he says he has done zazen. I fact he formed the posture and sit, but what he did is not different form that of daily life. He is doing not different from thinking. He is doing not different from the way that he spends time thinking one thing after another in the head around the clock. That is meaningless doing zazen. Concerning zazen, this sort of point is not known.
How to be when sitting
     How do we spend time when sitting? As the state of sitting, what becomes a problem is prudence and discretion, various things come up to mind or occur, or there is the case that we intentionally think from this side; the side of self. In general, those are thoughts. While being in zazen, you should not deal with such sort of thing. Concerning thoughts coming up, you should not discern. To say that do not judge goods or wrongs. This is good, this is wrong, or this is right, this is mistaken, you should not do like that.
      To be more specific, when various things come out on sitting, for the human beings there are thigs which weigh on their mind. Being so usually they try to solve the matters concerned about and start to plan various things in the head. Anyway, you should not to do this. Therefore, whatever entered into your mind, if there are things weigh on your mind among what you recalled or you thought, you don’t deal with them, do not spend time touching them. And you do not make them not to appear at all. You sit without manipulating from this side to reconstruct at all. This is the way to practice so called effort (kufuu) when sitting.
      When we are sitting like this, the sound of cars is coming. Without intension to hear, when the sound of cars comes, it sounds “buzz” ”buzz” You don’t try to hear. You don’t do not to hear. When you stay not to do anything, when sounding, you are formed to be the state as it is. That is expressed “Give up the operation of Shinisiki(sensation, discrimination and recognition) “Stop measuring with Nensokan (consciousness, thoughts, views) In short you don’t take on or deal with what comes out by our thoughts. In the same way, we learn by the way of non-thinking; the state that is not thinking. (Generally, to learn something is to understand object using thinking, but here as mentioned above, it is indicated that when sounding “buzz” “buzz”, there are “buzz” “buzz.”) In other words, we stay without using various things that we have acquired after birth. As the state we are born with. Then we can touch the essence of human beings. Zazen is such kind of practice. Those are the important way to spend time in zazen.
      Why is it difficult when being recommended this? Because it is the thing which weighs on one’s mind and it is the thing to become problem, and yet is it all right to leave it without picking up? One is half in doubt. Usually they pick up things which weigh on their mind or things to become problems and try to solve them. However, if one acts such, it cannot be zazen.
      Why should we leave it off? The great reason is to see through the reality, how the way of things. When touching things, if we insert human thoughts and views, even a little, the reality is distorted. It is the first reason. That is why we should not treat with views or thoughts at all. When being such, the truth and facts are transmitted as they are. I would like you to do it anyhow.
     And one more thing, is that what human beings annoy and suffer is the phenomena happening on the thoughts. Being so I want you experience what has become of you when you don’t use thoughts. In fact, we can go on living and have no problem when we don’t use it. However, once something which weighs on your mind appears, you believe that it cannot be settled without dealing with it somehow. Well, what I have said is, I would say, the theoretical explanation. 
     Then how we are if we don’t pick up such things at all, when it occurs, it moves, it functions. You never be thinking it continuously. Thoughts cease instantly when they appear. Without touching yourself, it is formed to disappear. If you do it, you will see. 
     And What to be aware in the beginning is not to fall into sleep. In order not to sleep, ”Eyes should always remain open” Sit with eyes open. When you come to close your eyes, without fail, you are dragged around with thoughts; what come out. By the way when closing eyes, if you can see something there, it is the trick of your imagination and you are dealing with what you think in the head. From the beginning it cannot become zazen. So your eyes should remain open. When opening eyes, the state in front of you remains as it is. Because you can clarify the difference between the state in front of you and what you think in the head, you should not treat what you think in the head. I want you stay to be only the state in front of you.
     Then there are various functions of body like ears, they are all as they are. Sitting like this, as each of them is functioning, without doing anything yourself, they are functioning variously touching on conditions. Stay only as it is.
     Well please do as such carefully. Please put into practice. In addition to that, if you have questions, there is time of Dokusan; private consultation, please ask what you think without reserve.



 



Kando Inoue 
   
   
Born in Shizuoka in 1944. The youngest son of Gien Inoue(1894-1981).He practiced at Hosshin-ji , Soji-ji temple in Yokohama, and other temples. He realized the truth in his teens and later received the transmission of Dharma from his father Gien Inoue. He served as the Yakuryou (the head priest who teaches monks ) at Kasuisai temple of Soto school in Shizuoka. He has been teaching Zen to monks and laypeople, Tokyo, Shizuoka, Kyoto, Kobe, Okayama and Kochi.  He is now todo (the retired head priest resides at the eastern hall) at Shorinji Temple in Shizuoka. 

Publication
Paper book(Japanese)
History of Shorinji Temple 
Gennibi- Genjokoan, Shobogenzo 
Truth, Satori, and Zen Practice 
Sanjushichi-bon-bodai-bunpo   37bonbodaibunpo order form

e-book ( Japanese edition)
Jisgo-zanma  Shobogenzo Amazon Jisho-zanmai
Dai-shugyo  
Shobogenzo     Amazon Dai-shugyo
Baika 
Shobogenzo            Amazon Baika 

Sanjushichi-bon-bodai-bunpo Shobogenzo  Amazon 37bon bodai-bunpo


あとがき
 梅花の巻は、平成24年9月から25年2月にかけて、岡山県倉敷市玉島の円通寺講話会にてご提唱されました。老師の許可をいただいて、録音を書き起こし、ブログ「正法眼蔵を学ぶ」に掲載していたものです。今回、より読みやすい方法をと、電子書籍にいたしました。
 梅花には、道元禅師の師、如浄禅師の偈が多く出ています。 梅花の言葉通り、美しい巻です。
 井上貫道老師は、ご文章にそって、難しい語句を丁寧に説明してくださりながら、道元禅師の示される処を読み解いて下さいます。「私のは新訳と言われるでしょうね。」と話された事があります。語句の解釈研究に陥ることなく、道元禅師の真意を伝えて下さいます。
 ご老師の豊富な体験からの、数々の逸話をお聞きすると、禅を学んでおられる方々のみならず、あらゆる人々が、その時その時を活き活きと生きておられることが伝わります。多くの方に、この電子書籍が届くことを願っています。
 ブログ掲載当初から、書き起こし原稿の点検修正の労をお取り下さっている井上貫道老師に、深く感謝致します。 
                        (二〇一八年十月三十日 龍田 しづか 記) 


著者略歴
井上貫道(いのうえ かんどう)老師 略歴 
1944年、静岡県浜松市生まれ。井上義衍・芳恵の五男。1953年に得度。曹洞宗準師家、少林寺東堂。
発心寺専門僧堂を皮切りに大本山総持寺特別専門僧堂送行後、袋井市可睡斎役寮として長年務める。
少林寺24世中興開山。10代で自覚し研鑚を続け、後に義衍老師より印可証明を受ける。
東京、静岡、関西、岡山など各地の坐禅会に指導に回っている。

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