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.

カテゴリ: Shobogenzo by Kando

     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




     “Shakyamuni Buddha says “All buddhas and bodhisattvas rest in this dharma forever as it is a sacred womb (a sacred body of the buddha).” Go on living like this. Nothing is more comfortable than this. What’s more, it is a sacred womb. Can we say it the sacred body of the buddha? There might be a long word ‘Seitai choyo, a sacred womb and long rest.’ “So all buddhas and bodhisattvas have regarded these four abodes of mindfulness as a sacred womb, a sacred body of buddha, you should know that they are the sacred womb of balanced realization. And the sacred womb of subtle realization.” There was a person who expressed the content of realization as the stage of fifty-two ranks such like balanced realization or subtle realization. Among such studying there are this sort of expression though, in a word, it means whichever condition you are in. Whoever he is, he is really in the state of his own and see though the thing of this sort like this. The first is the observation that the body is not pure, the second is the observation that feeling is suffering, the third is the observation that mind is without constancy, the fourth is the observation that Dharma is without self. This is the practice that the Buddha did. Therefore, in Buddhism, Dharma Seals is firstly expressed, namely, all things are impermanent, all dharmas are selflessness, Enlightenment leads serenity, which are Three Dharma Seals. It is expressed such as the truth of things. 
      “It has already spoken of all buddhas and bodhisattvas, and so buddhas are not the subtle realization, also regard it as the sacred womb. Bodhisattvas who have sprung out being prior to balanced realization or beyond subtle realization also regard these four abodes of mindfulness as a sacred womb.” Not only the realized people but also people on the way of practice go on practicing on this way. The way like this is said, “Truly, the skin, fresh, bones, and marrow of the buddhas and the patriarchs” which says that the fine realized people’s life is such in content. What are they doing? Although they live in the same way and live together, the place they are touching is different. Whether they are only idling the days every day or receiving the content correctly, it is entirely different. If you don’t know things, even though you live the same life, it is entirely different. And the way of life comes to change completely. You don’t know what they are doing as it is the matter of the other, you might not know, but I can know well that there are many people around me whom I have known dozens of years. Such people have come to change. Their life has come to change utterly. When saying what they are doing, they don’t especially live differently from that of until now. They do the same thing every day. 
     Therefore, firstly the four abodes of mindfulness, the four ways to touch things are. For the present I would like to finish here. Itemized like this and entitled, you are easy to study.

.        



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? 



6920


“The observation that mind is without constancy.” To observe the mind is without constancy. Although the letter of mind is used here, it is not the character of such an implication that you consider the mind thinking simething in common sense. The mind refers to all the things. It is the pronoun that indicates myriad things. You know well about impermanence, without constancy. If you see the life itself, it is all clear. There is none who is doing what existed a moment ago. When seeing every part of body, there is none who is doing what existed a moment ago. We are formed to be like that. 
     I wonder on what you feel obsessive, where you are caught and troubled. There is nothing to suffer, nothing remains to suffer. Nothing is to be taken up as a problem. Which is the state of impermanence. All of you, you haven’t observed impermanence like that. Being without constancy, it is trivial with that level. Look truly. To put it in a beautiful word, it is that people do only what they have never experienced before, which means to live. Now we see like this (he looks around the room,) it is for the first time to see this. It is different from what we saw a moment ago. What we saw a moment ago is what we did a moment ago. What we do now is the first time. We never have done once until now. But here this brain takes it ‘again,’ ‘again and again,’ it is working like that. We do not see on such a way. There is not anything which existed a moment ago on this occasion. It is the same on whole body. As it is mentioned here ‘the mind,’ not only the body but all myriad things are acting such, which is said to observe that the mind is without constancy. As a way of studying, you practice to this degree, you will definitely become clear.
     “The old Buddha Sokei says 'Non constancy is the Buddha-nature.'” Because there is such a thing, when we have really realized the state of this impermanent, we will know exactly what the Buddha realized, which is said. “Therefore, non-constancy understood by various things is also the Buddha-nature.” Every possible thing is said to be without constancy, though, the content is formed like this. It is so simple as this much, but human beings think that things a while ago or many years ago appear. You think like I am speaking. It is not such a thing really exists, but you think so. You only think so, such a thing, like that, with the way of thinking. In reality, there is not such a thing. To that extent, whether you can see what is called the mind, you can see the true state of things or not. It is that kind of practice, “the observation that mind is without constancy” in four abodes of mindfulness is.
     Great Master Yoka Shinkaku was in China, and among the words left by him, there is this, “All things are impermanent, all is empty.” All the activities, all things, what we are acting now only exists. It remains nowhere before or since. Even though we acted, the thing does not remain anywhere, he says. Emptiness. “Just this is the Tathagata’s Great and Perfect realization.” This is the content that the Buddha got enlightened. It is wonderful, he said so.
     “The present observation that mind is non-constancy is the Tathagata’s Great and Perfect realization, ” If the people become truly aware that the state of being now is only unfolding now, they are certainly saved. It is impossible to touch the state of being now to adjust. Are you all right? Clap! (he claps his hands) You cannot hear again this sound. Clap! It is over now. Clap! Without doing anything. Clap! It is good that you can hear it as it is. There is not the thing you only hear half of it. You can get all of it as it is. As it is said Great and Perfect realization, there is no deficiency. It is like that. Such a thing is clarified. 覚 “Kaku; realization” is to realize. It is self-awareness. There is no need to deal with. It is formed without necessity of improvement. Suppose if you notice a mistake and correct it, how will it be? If there is a person who has excellent ability to correct and he finds here what is mistaken and corrects it immediately, how will it be? If he corrects it as soon as he sees it, no one can find the mistake. 
     This is the matter of the body. If you feel pain and make it painless, if there is a person who make his body unpainful when he has a pain, he cannot notice his illness. It looks good, it looks good not to feel pain when being in pain, when being in pain it is really painful. It will become unknown if you touch it to correct. When you see a doctor, you change the part of the body painful from here to there, even if you complain that you have pain here, the doctor will say no problem and let you go home. In reality it hurts here. However, human beings are such animals. When there is something wrong, they try to rectify it. That is not so. To clarify that what is wrong is a wrong thing is the only way to correct a thing. To know that what is a mistake is a mistake is the saga. An ordinary person cheats an error. That is an ordinary person. The thing of the sort comes out here. 
     “Mind, even if it intends not to observe,” Not to see, you try not to see things of the kind. But “it follows the others,” is said. Because we always live with every movement together like this, it is impossible that only you are here. Look around. Look the way you are here. You live having all things be as your content. You don’t live without tatami mats, you don’t live without this room. You don’t live having removed all the air, do you? It is so. Truly, not knowing from which part to which part is the state of our own, it is “it follows the others.” There is no boundary that being up to here is the state of my own. This part is so clear that the parts seen as your own body are yourself and the rest is other’s matter, which is not so. You have eyes and if there weren’t things like those as circumstances, your eyes would not grow up. Those things are all the nutrition for eyes. Eyes eat those things to live. What can be seen like this raises eyes. When you were in the dead darkness, your eyes came to unable to see things. The functioning would be lost. If you made a person stay in a completely soundless room for many years, his would lose his hearing. Keeping someone in bedridden, he would come to unable to walk. All of them due to “it follows the others,” What surround you entirely become your nutrition. They are not different things. “if there is mind, there is also observation.” Probably there is not a person who has the body and without the mind. There is not a person who has the body and without the function of mind at all. Even if it is said commonly that being kept in a vegetative state or in a dead brain state, the body responds as it is touched when being touched. He may not have recognized. We are formed such. 
     “On the whole to reach the Supreme Truth of Bodhi, the Supreme Right realization is non-constancy” Well, the supreme state is said,though, to say what is the content is that it is just this reality. The truth called non-constancy is just maintained with the state of being now that is neither before nor after. We can recall what was yesterday, but we cannot do what was yesterday today. We tend to think what will be tomorrow but we cannot do now what will be tomorrow. Truly what we are doing now just exists now at where we are doing. This is the supreme state. You have nothing to say with that. Do you want anything more? Is it not enough? When living like that, People who have various jobs can manage to live. If you spend exactly being such way as it is on every occupation, on every spot, on every instance, you all can do better job. Which is really to observe the mind. The observation of the mind. 
     “Mind is not necessarily constant,” If there is always something like mind, there is not such a thing. The working without suchlike mind is called the mind for the present. To say what it is, when facing a red rose, we can see it red, when facing a white rose, we can see it white, which working exists. There is no fixed matter that we should see like this. Without any fixed matter, it comes to turn into the color as it is by what we touch. Turned into the color, then if it remains somewhere sticking, when touching next thing like this, we all separate to live from it completely from one thing to another. Which is called “Mind is not necessarily constant,”
     “Because it separates the four corners; tetralemma, existence, nonexistence, both existence and nonexistence, neither existence nor nonexistence, and surpasses the hundred negations,” Four corners mean being or not being. That is being or that is not being, which is typically said. The hundred negations mean a lot of things are brought up such as it is not so, it is not so, it is not so. Because concerning our views, we have the habit of seeing things with the fixed idea. This is so strange. I can know well when talking with people. Even as for the person who is likely think himself that he has not such a fixed way of observation, he has unnoticeably his own way of thinking, which appears on various occasions. It is suchlike thing. Weighing on your mind is probably that sort of thing. While you live, if you are concerned when touching something, you always have yourself without knowing something which you think should be like this. Being so, you respond it when you touched. Why is he suchlike? Why has he done such a thing? Why did he say like that? You feel uneasy about that sort of thing, you have yourself like what is to be like this, what should be like this. You should know that such sort of thing make you dull. 
     Sometimes it is said, “I came for the first time, zazen is to become nothingness, it is to become no-mindedness, isn’t it?” Where have you studied? How is it like? Do you know what is to become no-mindedness? When I say such, everyone certainly had something this or that in his head. That is why they don’t accept honestly however much I talk to them. When I talk about what is different viewpoint from what they have learned, they say that he is strange, why he says such a thing, I haven’t come to study such a thing, and they don’t accept it. To that degree, you grasp things yourself, you are in strange situation. However, when you become honest and you have nothing in this (pointing himself), what was told enters yourself and know well. The people who take a long time to practice have always such things (possessions) a lot themselves. Without knowing, they have piled them up in themselves.
     The state which are all separated from or cut off that sort of things is said “it separates the four corners and surpasses the hundred negations.” Then as written here, you will realize when you touch things called fences, walls, tiles, pebbles that exist around there, that is, pebbles, walls, broken fences which you don’t value. If you have possessions, you look at it “Who cares about?” You think that they are different what you are seeking for. Having seen a stone, you think “Is this the study of the Buddhist Way, the study of Buddhism?” Being said to look the pebble, you hardly think it the study of Buddhism. There is a fence over there, go and see, What? What is it all about? It will become such. It cannot be learning.
     Here it is. “stones large and small,” Stone head is written the head of stone. When we go to Sekitozan, stone mountains, there are stones, big stones or small stones a lot of stones, which is in a tale and brought up. You can study on such way. In common parlance, there is the way observing things “as it is” that you use. Truly it is the strength to receive a thing as it is. If you practice it, you will have come to be different. 
     In the way that we see things, firstly like and dislike, rights and wrongs, roughly speaking, thing of that sort always appears at the moment we see things. We hold nothing but such kinds of views. There is few people who see a thing as it is. When we see a thing, we don’t see it comparing to the other thing. When you are said, “Look at this” and see it, you don’t see it comparing to the other. However, you see only this one quickly, feeling large or small, beautiful, suchlike thing appears. What is it? You are comparing it with something. You do it without knowing. You don’t see it truly as it is. You are not aware, are you? It is so simple thing, though. There is really a wonderful word “as it is,” but I wonder you can do seeing a thing as it is, you are doing it. Being so, it is said here “fences, walls, tiles, pebbles, and these are the mind, and are non-constancy, and are precisely observation.” To practice, there is nothing special. You do practice on what you are doing, with what you are touching. Although you practice with what it is, if you are not cautious about this matter, it cannot be done. Well, what makes you say difficult might be this point. This is the end of “the observation that mind is without constancy.” 


6930

“Sweet ripen melon,” sweet ripen melon, what is it? Is it all right with water melon? “It means to replace by bitter gourd,” There is the foot note below. Even though we are formed excellent, we don’t know it and live in pain dealing with absurdly, which is the meaning of this word. You take the trouble to replace sweet ripen melon by bitter gourd. It is because you don’t know the true things. If you know the things, you don’t do such a foolish deed. You will eat what is sweet as it is sweet. 
     Then how you change sweet melon by bitter one, you should observe examples in daily life. You were suddenly slapped on the cheek. Just only for that, “What you have done!” you instantly change it like that. This becomes a problem. Actually, it is only this, Pan! (hit his cheek), though, “What! You are!” You instantly change it like that. When a person gets old, he comes to be forgetful and repeats the same word again and again, then the person who heard that replies “Quiet! I know hearing just once.” Which is all this sort of thing. You have changed. Look carefully. At that time, exactly the thing as it is was spoken, there is nothing else but it. “Talking again” or “the same thing” etc., such a thing is not at all. 
     Do you know, all of you? That is the story manipulated in the head. To the real ears, there is no word because a sound is vibration of air. When the vibration of air touches the eardrum, the vibration is merely transmitted. A sound works as such. As you have studied it, you may probably know it. That is why when the vibration stopped, the sound can be heard nowhere. It is always like that.
     However, because human beings have learned language, they change the vibration into words instead of hearing the vibrating sounds. They think that they hear sounds. They say a crow caws, caw, caw, but you should ask a crow, it doesn’t caw, caw, caw. A cat goes meow, meow, it doesn’t go like meow, meow. They are imitative sounds produced by human. We made fixed ideas and they decided such like, in case of cat, they go like meow, meow, a dog barks bow-wow. Then, being asked what is the bark of dog? They answer bow-wow. We think it is the real dog’s barking sound. Listen to it. Listen the real one, it is different. In case of real one, the sound comes out when it vibrates. In the other time it does not sound at all, the real thing.
     That is the same. (There was a sound) But as this (the head) is excellent, you catch it instantly, and say “It sounded such a moment ago,” “It sounds so again.” It is not that you hear. It is the story in the head. This sort of sound is said to change sweet melon by bitter gourd. Even though it is over with it without any problems, it is over just as it is at that time, you live in the way that it will be a matter. I think it is not necessary to write with difficult words like that, but Dogen Zenji is so exceeding that he uses this kind of words. Do we feel as if it is driving us crazy? It can’t be. 
     “This is bitter to the skin, flesh, bones, and marrow.” Once having become such, you suffer as if you are incapable of keeping still. You only misunderstood yourself, but you suffer with every part of your body, In awful case, you will destroy yourself. Such kind of people are increasing in reality. One makes oneself suffer and corner. Whether there seems to be the mind or not, whether you have a religious mind or not, you suffer like that when you suffer. It is thoroughly bitter. “This is one of the divine practices and enlightenment.” As for suffering, for example, when feeling pain exhaustively, there is no room to think the other thing. When just being in pain, we are relieved. Being ill or having operations, those who experienced various things like that, know well. So, is poverty. If we become so poor that we have nothing to throw away, we will be relieved. Using a world phrase, it is said that a cornered rat will bite the cat. A cornered rat bites the cat. It is opposite. Generally, a cat catches a rat, there comes out what is beyond common sense, the power arises. While we feel that we want become amply, we will suffer, but we become poor bottomless, then we have nothing to lose. That is fine. There is such a world. We are relived when coming to be poor bottomless. Being so, we are cornered, when cornered, we go into personal bankruptcy. There is that sort of system in the society. You throw away everything, the personal bankruptcy is to throw away all you have. That is so. Then you are not ill-treated any more like a debt hell. However, you cannot borrow money even if you go to a bank, as your name is on a blacklist. However, you can live on this your body alone. There is such a system. “one of the divine practices and enlightenment” There is such an interesting world.   
     "It is the divine practice which springs out from the calyxes and springs out from the roots." Being bound, connected, inconvenient, there is not such a thing, it is said.  What inconveniences  human beings is entirely one’s way of thinking. Your own way of thinking makes you be discomforted. It binds you. Being tied, unable to cut off, difficult to break off easily, all are such. In reality, there is not such a thing. We live perfectly separated from such things. If you think it is a lie, you simply look at this painting of the Buddha entering nirvana hanged here like this. Then you see the heater, and the wall, while you see them, to say that how you become, you receive the things one by one so that you are completely separated from what you saw before, and you can see what you are facing now. You are formed like that. What you saw before obstructs and you cannot see a thing next, which does not happen at all. But here (in the head), a glimpse of thought “Oh that is,” such kind of thing arises, you cannot see, even though you should see. 
     In case of listening to people, it is the same. You wander “What is he saying?” You try to understand the content of what you hear, and hear doing various things to understand, you cannot hear. If you truly hear the talk, you should be without condition. You don’t need to grope for what the other says. You just stay on being it heard and you can understand what is talked. I am positive that it is so. Because all of you think that you cannot understand on that way and you hear racking your brain what he is saying, you cannot catch up with what the other is talking. You take what is said here (a certain point) as an issue and keep it ever since, I proceed to talk at a good space, you call it in question what you took it up there. When finished talking, and asked how it was, you don’t know what I talked. The context of the talk is disconnected. It is always the same on daily conversation. As I am making such an effort to speak, you stay silent as you are, you are formed that all are audible to ears. If you put your thoughts and thinking, or various things to it, it will become topsy-turvily. It is different from what the other is saying. You change it to the way of receiving in your way, or the way of understanding in your way, it is to change sweet fruit by bitter fruit which is mentioned a little while ago. In such way, people suffer, being bound by their own thoughts. We can be more unrestricted. 
     They say “Do not pass in front of others,” it is OK to pass through turning away. You say that it is common sense when crossing in front of people or we should not cross in front of others, it is not so. You are bound by common sense. In case of a child why you let him go across bustling with smile. When an adult goes across, it won’t be that easy. There are sweets and a child comes to eat a bit, you let him have his own way. When a grown-up does, you say that how he has been brought up, or you want to see the face of parents who raised him, you say that much. It is interesting. 
     All these people have seated like this, it probably come to be a question where we sit. When we are invited on other occasion like wedding party, there are tables and if we can sit where we like, it becomes awful if we sit an unproper seat. Actually, there is no rule. Someone has the rule and the rule made in his head makes us restricted. Once you are free from such kind of thing, you will have a fun. It is the divine power that human beings have. Everyone has it. It is not a special thing. Nowadays it will be a question if you give medical treatment without the qualification of doctor. Old times the medicine did not developed, if anything happened to a child, parents did their utmost to save the child. Even if the life of the child was lost. There are various matters. 
     Nowadays, a lot of rules have been established, by which we are restricted, even in various facilities. I have heard that it is serious in nursing care facilities. When a user asks a staff to buy some food that she wants to eat, it is impossible. The staff could do it. She could go to buy it. But she says “I could do it, but there is a rule. If I did it and went back to report to the office, I would be scalded why I did it. So, I cannot do.” It becomes inconvenient world. They cannot do cleaning of a room. When a user asks that as the room is dirty, please clean it, the staff answers that it is not contracted. While the staff is staying for one hour, the user can receive whatever she wants as she pays wage. But the staff doesn’t do what is uncontracted. It is funny. On such case, those who have the divine power, free from such a rule, will do what the other seem to be pleased. They have such power. That is the true divine power, it is not the matter flying over Mt. Fuji from here. 
      “This has been said that sentient beings suffer, and more, there are suffering sentient beings.” Do we read like this? Sentient beings are all living things. We are all among them. If we don’t know the way well, in such lives, we come to suffer from a very trifle matter. “Sentient beings are not self and they are not the others.” The person next has no relation with you, which is not so. We already live together like this. It is the state of your own blood and flesh, this is. Each of you look carefully. But here (pointing his head) this brain understands that only this is me, and the others is entirely different things. When we see once more, we find that here are people this much, who is doing such? To use more simple language, your eyes now see things this much. This is not the affair of the other’s eyes. It is the content which you live now, this state. It is the state of your eyes’ acting that you can see people here this much. Your own eyes are vividly acting. It is not the other’s matter. Being so, it is not what is not concerned. This is all what we are. We should study from this. It is really a wonder. If someone fell over there, when touched it, this one is made to come to respond it. We don’t know where we have learned it. We cannot go by nonchalantly. 
     I think most of you drive a car, for instance, here was a pedestrian crossing. And an old woman was standing here. We drove along the road. We drove passing unconcernedly, we could see the crossing and the woman standing. While we were driving, I talked with the driver, he said that he was not able to know whether the woman would cross the crossing or not. He was driving. When driving, he was very concerned about, he said. He said, “If she could express her intention to cross if she cross, or not to cross if she won’t. I cannot know. Because I cannot know so that I am nervous and scared.” At that time, I said to him, “You know well. You are clear about it as such. You know clearly that the old woman is hesitating to cross, but your own thought is so strong that you say she has not given a signal properly. If you hit her, you would say something of that sort. No, it is not so. You who are on this side know how the situation is. When you know it is dangerous, you should drive carefully, but you say how the other side is."
     For example, here is a fence. You have seen that there was a shadow moving behind it. You have known it. However, you will say you didn’t know clearly. It is odd. You didn’t know who was there or what it was, but you knew clearly that something moved. But you will say that you are not clear about it. Or you say that you don’t know. Being so, you say that he ran out suddenly. No, it is not so. You know. It is tremendous ability. However, as you insist on your own views, serious matters sometimes happen. 
     The car running in front of you stopped. Something must have happened as the car in front of you stopped. As it stopped, when you were going to pass through thinking to be able to go through the right side, you might crush into a person walking or a bicycle. You knew it, you knew that the car in front of you stopped. If the car stopped like this, even if it did not come into your eyes, the situation before the car did not come into your eyes, as the first thing, it was clear for you that the car stopped. You say it stopped suddenly. Of course, it stopped suddenly. Things rarely work out as you expect. But we are formed, with this body, to be able to know all the things that do not work out as you expect. 
     We are doing various works and while there is a person facing you, when you touch his movement like this, you can know all about it. Although you can know all, you feel you don’t want to follow the movement honestly when the movement differs from what you think. There are many people who feel like that. It is the matter of that sort. Such a thing is expressed here. “Sentient beings are not self and they are not the others” “Furthermore, there are suffering sentient beings.” or  "Thus it has been said that sentient beings suffer, and furthermore, there are suffering sentient beings."
     After that it is said, “ultimately it is impossible to deceive others.” This is what I said now. We are not deceived by others. Whatever it is, it is perfectly well. To say that you dislike what he said is that you can judge like that because you have heard correctly ahead what he said. When you hear correctly, you do not hear thinking that you don’t want to hear, you can hear correctly. After you heard, you try to treat with your thought, various problems happen. It is said that ultimately it is impossible to deceive others, isn’t it? It means not to be deceived. Clap! (he claps his hands) When I have you hear a sound, Clap! If I ask you heard it, and there is a person saying this or that, the sound which you hear now with your ears such is not deceived by others. It is tremendously clear. Without anybody’s help, it is settled. Someone may ask, What? Did you hear such? Or does it sound like that? People might say variously, but when you hear like that, Clap! you are not deceived by others at all. We are formed like that. We are formed that it can be heard perfectly as it is. This is the point which we should see on practice. 
     The Four Abodes of Mindfulness is four thoughts. Within them it is the second now. We are studying the part, “It is the observation that feeling is suffering.” What is sweet is totally sweet and what is bitter is totally bitter, that is the next part. But “suffering should not be easily groped.” All of you, when you are having various things like distress or suffering in your daily life, how it is truly like or what is the problem, you should study them as teaching material on practice. “We should ask ourselves,” he says that you should ask yourself. The other said something like this, Clap! (he claps his hand) when the other said that, it could be heard as it was. Which is the first. From there, if I say what kind of thing is developed, is that your thought, thinking and various thing arise, on which you deal with to make you suffer. What the other said, Clap! this thing does not bother you. What do you think? As I said earlier, the ears can hear while the vibration exists. Who is taking it up an inaudible thing as a question? After you heard, who keeps it to be a trouble? When hit like this, it might be painful, but it is formed that the pain has gone naturally after. However, the memory being hit remains and when meeting the person who hit, you feel that you want say a word like he did nasty thing. Then when asked now, if there is the pain being hit at that time exists in this body, it remains nowhere. What do you take up as a problem? Which is the way it is. You should ask yourself. 
     “We should ask ourselves,” He says what on earth the suffering is. “what is suffering?” One says that he suffers, what is it all about? While we are suffering, if we stop all the thinking and we continue to live, we have nothing to lose. If we don’t think a certain thing, the life become chaotic and we lose many things, which never happen at all. You feel easy when you don’t think what is unnecessary. Is it more pleasant when you are ever holding torment? Is it a worth living when you face torment? Do you spend long time for it? Do you fix what is already part of the past as you like by working on? We don’t say it is practice.






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