And one more, “The observation that Dharma is without self.” Dharma is things, it can be expressed as the rule. The formation of all things, the regulation, the way of activity, the rule. There are big one and small one, when I show them here, human beings can see them such, which is a rule. This one is this and this one (showing a different one) is this, you can see such. Nobody decides it, but you can exactly see like that. This one cannot be seen like that one (being replaced,) It is a rule. It is the way that nobody can violate. Bang! (hitting the desk) when I hit here, Bang! (hitting the other part of the desk) and I hit this part, we are formed to be able to hear differently. Nobody decided it. A big sound, even as for sound, this sound and this sound (making a sound newly) can never been heard the same. Absolutely not. Bang! This sound is this sound, Bang! this sound is this sound, it is set up to be able to hear such. This is the rule. It is not that human beings decided. We call it the law, or dharma, true Law, or the true way of things. It is the rule. 
     It is said that there is no regulation for that. “without self.” Nothing exists as what becomes the core. Generally speaking, selflessness means not to insist on one’s own view. You don’t say “I am.” Saying “I am” is that you have ego. I am, I am, I see, I hear, I am doing, which is said you have ego. Then it is troublesome. Conflicts inevitably arise with people. If we keep ego, we hold on our principles and opinion, when we go through it, we will surely clash. However, because there is no ego in the rule of things like these eyes, whatever will become as it is. There is no self in the ears so that they become inevitably as it is when a sound happened. Tap! Tap! Tap! (hitting the desk) Such a thing is preached. When sitting, we sit. When we stand, we became the state of standing. Although we don’t know how we leave from sitting when standing, when we stand, the state of sitting is settled to come to disappear completely. We call it stood. When we sit, the state of standing has entirely vanished. When being done such, we say “Oh, he is sitting.” This is the rule. it is so concrete. In the situation, nothing exists as regulation. Even though there is no rule, it is so perfect. There is no principle and opinion at all, but the concrete rule exists without a deviation. It is wonderful.  
     Well let’s read. “The long has a long Dharma-body, and the short has a short Dharma-body.” It only says that the long one is long, the short one is short. That is reasonable. In this case, a teacher brought the disciple who asked how he should practice to a bamboo grove. When practicing, how should he practice? The teacher said, “Look at bamboo over there, look at bamboo here.” Then the disciple answered, “The bamboo over there is long, the bamboo here is short.” And the teacher said “That is right.”
     “Because it is the realized state of your activity now, it is without self.” The realized state of your activity now means the state right in the midst of your living now is such. When facing the shoji screen, you inevitably become the state seeing the shoji screen, if you don’t say you see it. When you face to the fusuma like this, you certainly become like seeing the fusuma. You don’ say “I do” and don’t know who became such. Having become like fusuma, or like shoji, you don’t know who has become such. You only become such. The thing of this sort is said.
     “A dog is without Buddha-nature,” Well you had better not to touch what is like this. It becomes so troublesome in the head and it cannot be helped. A person who has studied Buddhism comes across the talk whether there is the Buddha-nature or not, he will awfully undergo hardship. Why he undergoes hardship, because he doesn’t know what the word of Buddha-nature or the letter signify and yet he studies. Even though nobody teaches, in the instance he read it, he grasps something immediately himself, as what is said Buddha-nature. It is strange. He imagines something like a buddha. Then have they seen a buddha? Although they have never seen a living buddha, they all imagine a buddha which might be like this. Being so, they walk in the street with what they imagined, they think if it is not the one, or if this is not, they soon follow it when encountering something close what they have imagined. That is a selfish inference, and speaking badly, it is unreliable. Therefore, not having such concept is really important to practice. At any rate, they all have conception in that way. So, when sitting, you say that you cannot readily become mindless. You say that you are unable to become mindless, but you don’t know what is mindlessness, then even if you can become mindless, you don’t think it being mindless. Oh! You could become mindless, as you don’t know what is mindless and you don’t think it being mindless, you say that you can’t do it. While you are having it, you don’t notice it. It is strange. 
         “A dog is without the Buddha-nature, and a dog is with the Buddha-nature.” Though It is the story that a dog is with the Buddha-nature and without the Buddha-nature, to be or not to be is so strange for human beings. When being said ‘Mu (無)’, you will read it ‘not exist(ない)’ If I give a familiar example, even though there is the sound ‘Mu’, when said ‘Mu’, you will say ‘Nai; not exist.’ You say as if you didn’t hear. Oh! when said ‘Mu’, nevertheless you heard it, you say ‘Nai; not exist.’ Having seen the letter, being said ‘Mu’, you say ‘Nai; not exist’, though it is written there. You are doing such a funny thing. If the letter of being or the letter of without being is written, such a thing is only taking place. That is the state of the mind. When we face the letter ‘Aru; being,’ it is ‘Aru; being,’ when we face the letter ‘Mu; not being,’ it is  ‘Mu; not being,’ we human beings are settled to receive correctly suchlike thing as it is. That is the working of so called the mind. Without knowing, even if you don’ know the letter, even a child becomes as such. That is why you can learn. It is not that you cannot write it if you don’t understand the letter ‘Mu; not being.’ When being said, “Write like this.” or “Write as it is.” One can write as it is, because he sees it. It is all right he doesn’t know what it means. When he comes to write as it is, it is useful. Say “Ah”, by being uttered a voice, you have come to able pronounce the Japanese. You didn’t know what it was at all. 
        “All sentient beings are without the Buddha-nature. All Buddha-nature are without sentient beings. All Buddhas are without sentient beings, all buddhas are without buddhas. All Buddha-nature are without the Buddha-nature, all sentient beings are without sentient beings.” Well a lot of things are written variously. Why Master Dogen writes similar things a lot like this, human beings don’t easily become honest as they have habits. Go touching as they are written like this one by one. You exactly change along as they are written. But as soon as you start to think “What? Many things form in line, what’s all about, then?”, you are doing a totally different thing from studying what is written here. You are treating what you imagine in your head and not taking up what is written in this sentence. You know that. 
      In various daily life, phenomena happen. When you touched various things, when touched various phenomena, when touched the reality called phenomena, we should really value the reality though, the moment when you touched the reality, you begin to handle wondering what it is, human beings do. If you begin to handle what?! the fact is omitted. You are dealing with only what you caught by thoughts. If you deal with what you caught by thoughts, it is not readily settled. It is because you think leaving out facts. When you truly solve things, it is impossible to solve when leave out facts, as for anything. The fact that a problem happened generates in the present reality. There is not a problem other than the fact. 
     I sometimes use this example, for instance, in case this stove went out, why this stove went out, when there are several stoves, some people open other stoves variously, leaving the stove which the fire went out and check wondering what happened, or why the fire went out. However, because stoves which the fire has not gone out are  the fire did not go out, if they study stoves, the truth why the fire went out only exists in this stove which the fire went out. Even if there are similar stoves, when the fire really went out, the cause that the fire went out is in this. In that way they should study, the smart people should study like that in the general public. Such a thing is, placing a lot of similar things in this way, we can truly learn with the thing itself. We bring up other things immediately. 
     “Because it is like this, we learn all Dharma being without all Dharma as the observation that Dharma is without self.” All Dharma is not among all Dharma. What it means is that the thing is only the thing itself. At the precise moment, there only exists the state of being that moment. When you want to hear this sound, Clap! (he claps his both hands) you cannot help but hearing it at this moment, even though how many decades you have lived. This sound, Clap! you want to hear this sound, you could not but touching this now. If you ask me to do it again, I will do it Clap! but you cannot hear the earlier sound. You see, it becomes such. Being so, now, Clap! when I made a sound like this, if you come to be able to hear the sound at one try, that you have been wondering how to hear is all solved.
     “You should know that springing out on the whole body from the self-entanglement.”
Truly there is no way but we each study the state of this being called body of oneself, when we study things. Such way of studying has been left as writings a lot by the people who had experienced and there are many writings written how we should do to understand. So, you read books. But the thing written in books is, what to say after all, it is unnecessary to read books. If you have the power to learn observing this state of yourself, that is enough. Whatever splendid it is, what is written there is that the author wrote and left what he had experienced through his own body. That is all, isn’t that? 



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