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

“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 a character in that kind of meaning which you think in common sense that the mind thinks of something. 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 to suffer. 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. It is without constancy, a level of such is trifle. Look truly. To put it in a beautiful word, it is that people do only what they have never experienced even once, 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 is you practice to this degree, you will be 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 Master Dogen says. “Therefore, non-constancy understood by various things is also the Buddha nature.” Every possible thing is said to be impermanent; 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 or 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. Empty is. “Just this is the Tathagata’s Great and Perfect realization.” This is what the Buddha 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, 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 listen again this sound. Clap! It is over now. Clap! Without doing anything. Clap! It will be good that you can hear it as it is. It is not like 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 what to do if touches to correct it. When seeing 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 be clarified that what is wrong is a wrong thing is the only way to correct a thing. To know that what is an 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, like 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 aren’t things like those as circumstances, your eyes would not grow up. Those things are all the nutrition of the eyes. Eyes eat those things to live. What can be seen like this raises eyes. When you are in the dead darkness, your eyes come to unable to see things. The functioning has been lost. When a person having stay in a completely soundless room for many years, his will lose his hearing. Putting someone in bedridden, he will 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 put 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, what is the content is that it is just this reality. The truth called non-constancy is, having never been neither before nor after, it is just maintained with the state of being now. 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 which we touch. It turned into the color, then if remains somewhere sticking, when touching next thing like this, we all separate from it completely from one thing to another and we live. 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 are said. Being or not being. That is being or that is not being, which is typically said. The hundred negation means a lot of things are brought up like it is not so, it is not so, it is not so, because, concerning our view, 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 occasion. 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 surly have in yourself what you think should be like this without knowing. 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 in 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 to them 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 thing s in 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 in 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. Seeing a stone, 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 enlightening. 
     Here it is. “stones large and small,” Stones is written the head of stone. When we go to Sekitozan, stone mountain, 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 came 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 almost no person to see a thing as it is. When seeing 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.” 


 “Sweet ripen melon,” sweet ripen melon, what is it? Is it all right 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 an example in daily life. You are 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 deal with like that. When a person gets old, come to be forgetful and repeats the same words again and again, then the person who hears reply “Quiet! I know hearing just once.” Which is all this sort of thing. You have changed. Look carefully. At that time, what is as it is was spoken, there is nothing else but it. “Talking again” or “the same thing” etc., things like that are 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 as a sound is vibration of air. When 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 not hearing the vibrating sound. The think that they are hearing sound. 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? It is answered 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 come out when it vibrates. In the other time it does not sound at all, the reality.
     Such a thing 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 are hearing. 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 a problem, it is over just as it is at that time, you live as it becomes a problem. 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. When it is terrible, 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. Because just being painful, we are relieved. Being ill or having operations, those who experienced various things like that, know well. So, is poverty. When This observation is the basics of the divine practice and enlightenment. 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 bank, as you 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 and enlightenment 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 us. 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 are seeing 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. 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 are looking. 
     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 are hearing 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. Having made 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 absurd. 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 un restricted. 
     They say “Do not pass in front of others,” it is ok to pass through turning away. 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 came to eat it, you let him have his own way. When a grown-up does, it is said that how he has been brought up, or you want to see the face of parents who raised, you say it 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 restrict. 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 has not developed, if anything happened, parents did to save the child as possible as they could. 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 ‘ve heard that it is serious as 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. 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 scaled why I did it. So, I cannot do.” It becomes inconvenient world. They cannot do the 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 other id all different thing. On seeing once more, we find that here are people this much, who is doing such? To use more simple language, your eyes are now seeing 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 is. 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 crossed 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 doesn’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. Y 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 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 say being the condition of “I”, it happens a serious matter. 
     The car running in front of you stopped. Something must happen as the car in front of you stopped. As it stopped, when you are 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 could not come into your eyes, the situation before the car did not come into your eyes, the first thing, it was clear for you the car stopped. You say it stopped suddenly. Of course, it stopped suddenly. Things rarely work out as you might have hoped. But we are formed, with this body, to be able to know all the things that do not work out as you might have hoped. 
     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 ” or “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 are not hearing feeling that you don’t want to hear, you can hear correctly. After you heard, you are about 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, which you should study them as teaching material on practice. “We should ask ourselves,” he says that you should ask to 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 put on, 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 hearing it, 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 seeing 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 are you going to take up as a problem? Which is the way it is. You should ask to 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 to 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 the torment? Do you spend long time for it? Do you fix what has been already part of the past as you like by working on? We don’t say it is practice.

To say that the observation that feeling is suffering is that suffering is feeling. It is neither one’s own feeling nor the other’s feeling, it is not existent feeling, neither is it nonexistent feeling. It is the feeling of the living body, it is the suffering of the living body. It is to replace sweet ripen melon by bitter gourd, which is bitter to the skin, flesh, bones, and marrow. It is evenly bitter to the conscious mind and the unconscious mind. This observation is one of the divine practices and enlightenment. It is the divine practice and enlightenment which springs out from the calyxes and springs out from the roots. Thus it has been said that sentient beings suffer, and furthermore, there are suffering sentient beings. Sentient beings are not self and they are not the others. Furthermore, there are suffering sentient beings, ultimately it is impossible to deceive others. Although sweet melons are evenly sweet to their calyxes, and bitter gourds are totally bitter to the roots, suffering should not be easily groped. We should ask ourselves, what is suffering?
     The observation that mind is impermanent: The old Buddha Sokei says “Non constancy is the Buddha- nature.” Therefore, non-constancy understood by various things is also the Buddha nature. Great Master Yoka Shinkaku says, “ All things are impermanent, all is empty. Just this is the Tathagata’s Great and Perfect realization.” The present observation that mind is non-constancy is the Tathagata’s Great and Perfect realization, and it is the great and perfect realized Tathagata. 
     Mind, even if it intends not to observe, it follows the others, therefore, if there is mind, there is also observation. On the whole, reaching the Supreme Truth of Bodhi, the Supreme Right realization is, namely, non-constancy and the observation of the mind. The 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, so, fences, walls, tiles, pebbles, and stones large and small, these are the mind, and are non-constancy, and are precisely observation. 
     The observation that Dharma is without self. The long has a long Dharma-body, and the short has a short Dharma- body. Because they are the realized state of activity now, they are without self. A dog is without Buddha-nature, and a dog is with the Buddha nature. All sentient beings are without 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 Buddha-nature, all sentient beings are without sentient beings. Because it is like this, we learn that all Dharmas are without all Dharma as the observation that Dharma is without self. You should know that it is to spring out with the whole body of being self- entanglement.  
     Shakyamuni Buddha says “All buddhas and bodhisattvas rest in this dharma forever, which is a sacred womb.” Being so, all buddhas and bodhisattvas have regarded these four abodes of mindfulness as a sacred womb. You should know that they are the sacred womb of balanced realization and the sacred womb of subtle realization. It has already spoken of all buddhas and bodhisattvas, so buddhas who are not the subtle realization also regard this as 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. Truly, the skin, fresh, bones, and marrow of the buddhas and the patriarchs are just the four abodes of mindfulness.  

“To say that the observation that feeling is suffering.” It is read like that. I would like to speak with simple example, to observe that the feeling is suffering. Problems happen because you hear somebody’s talk, which you are usually doing. If other’s talk doesn’t come to be heard, even if whatever he says, it does not become a problem. With hearing other’s talk, problems arise. It is same with things. When you touch what the person does, when you see what he does, a problem arises. When you put something into your mouth and taste it, you take an issue on it. When you touch something, which becomes a problem. That sort of thing is “the observation that the feeling is suffering,” which is said here. You all know well. You are doing such in everyday life. Why does a problem arise? Why do you become distressed? In the truth, we are not formed that we suffer with what we received, on which we should learn.
   The talk might deviate from the topic a little. You see things like this that there exist things in such way, though, smart people have known what they are. If you are going to explain to see, when watching TV, you see that there are people and there are things, you think that various things are really exist in the screen. However, it is only an image reflexed on a plate like glass really. Nothing exists inside. There is nothing like human beings or things you can touch. When the image that someone is eating tastefully or the image holding things, it is not that there is a rice bowl. When you see the image a house built, it is not that there is a box like a house. They are just images. This is the same content with that you are seeing things now. You are looking at like that. Things can be seen as you see on TV. I am not a scientist and I didn’t study enough to know details, light is reflected off all things, i.e. what is not absorbed is reflected, which is light waves. The wave of light. There are long waves and short waves. The long wave is red and the short wave is violet. When you see a rainbow, you know how it looks, the color. When being passed through human eyes, when lights come into human eyes, they reflect and divide by the difference between the long and the short, which is we have learned. And it is attached on the retinas, if there are a plenty of red and round waves it looks like round. If it is attached being square, it looks like square. It is this sort of thing. So we recognize that things exist. In reality, they are only acting like that, eyes are. What? You think so.
     Being so, in Buddhism, regarding that sort of thing, it is said that the real figure of things has no form. The real state of things is formless, the real figure is without form, which is said. You cannot believe it. Hence, to see things from this side does not exist at all. That things can be seen is to come into from the other side. The reflected light which the other side emits has just come to do to this side. It is useless however we do something from this side. But human beings do not think so and they think to be able to see when facing like this. They think that they can see when they face from this side. The reflected light always emitted from the other side such, we only come across it as it is. The mechanism is formed like this. Therefore, even if a paper is put in front of eyes, the image will instantly vanish. This is because the light wave does not reach to the eyes. Because what has been reached till now is shuttered by this, the image is vanishes. To say that what kind of image comes out instead, as the light that is emitted by this (paper) put here, we can see only this one. It is like that. You may think how this is related to Buddhism though, the teaching of the Buddha is the teaching which see through how we ourselves really are in that way. If you are not aware this, you surely think that there remains what you have seen. Observation means to see how it is.
     Feeling is suffering, “suffering is feeling.” I will read to you. Suffering is just feeling. We are formed that we always come to act being with things. Even if you like or dislike, when you go there, you come to live together with the things at the place that you went. Viewed from one side, it might be troublesome, but looking at the opposite side, that is why we can live. When facing things like this, if there is a person who can see what he likes and cannot see what he dislikes, it is awful. Regardless of whether we like or dislike, we can surely accept it as it is like this, we are formed such. 
     Seeing the content, “It is neither one’s own feeling nor the other’s feeling, it is neither existent feeling nor nonexistent feeling.” Which is explained. It is not to accept the thing of the other side to this side or to put things of the other side into this side, or it is not one’s own possession, which is all written here. To exist or not to exist. To say it plainly, it is not to be the composition of accepting from the beginning. It is not the composition that things exist on the other side and the person on this side see them. What do you see? Can you follow?
     When you see things, before you notice that there are things, you can notice because there is the fact of being seen. They are not seen after you noticed it. Oh, which do you think is the first? Because you notice that they exist, do things come out there or are they seen? No it is not. We only notice things existing. When we noticed that things existed, we think they were seen. The truth is different. In truth, before we do such a thing, it has already been such as it is. Seen like this, when I do this, everything has been already existed. To be seen like this, everything has already been there when we instantly did to open eyes such. In short, to be is to be seen. Without intension to see, when you open your eyes like this, all come out at once. And among what can be seen, how many people are, that person is, this person is, the new comer is, you start to do such, which is explained here. 
     Fundamentally it is not the way that you think. In plain words, it is that from the beginning, (without knowing) all are provided (it is the state of being now.) It is so complete and perfect that nothing lacks at the beginning. If you can understand that, you will gain ease immediately. We think that we cannot be real one without doing something or somehow, we are lacking something, or we don’t have enough, because we think such, we set out touching it to form ourselves as our ideal figure. However, if looking closely, it is different. Without dealing, we are perfectly formed with it. 
       “It is the feeling of the living body,” When we read it “namami”, living body, it will be easy to understand. To receive with namami, living body. It is the state of now, the living body of you each. In this room, you can see things this much, even these people gather, what you are doing is to be the way of you each now. The notion that the other person is watching comes into nowhere. It is the acting state of your living body. But there are various ways of thinking, you wonder how the person sitting next sees, how that person is looking at, you have the strength to think like that, you care for other people. When you care for other people, you have nothing to do with what you are really doing or touching now. It is silly. You don’t observe what you are doing and live only caring what other people are doing, which is foolish. “it is the suffering of the living body.” It is read as such.
     In suffering, what is mentioned first is birth, illness, aging, and which is called four sufferings. The first is to be born, which comes first. What? Is being born suffering? Yes, it is. Since we are born, we will die. Since we are born, we get old. The suffering of aging. Because we were born, we get sick or get injured, we experience variously. In other words, because we were born, in order to live, you feverishly live through suffering, lead life, and suffer to live. Being only yourself is OK, but in case of having a family, that sort of thing would rather take place. In general people suffer like that. Being so we should learn how to enjoy. 

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 ;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.


“Observation on the body is the body’s observation.” To observe the body is to face this one of your own, he says. “It is the body’s observation not the observation of something else.” He also says it is not the other thing. That is right. In order to practice, we do practice borrowing this body and mind of oneself. We don’t practice with the thing other than this body and mind of ourselves. 
     “Observation on the precise moment is that supreme having arrived.” It is really important to see the state of oneself. “Supreme having arrived” is translated as standing highly or the state surpassing. He says that it is very important matter to observe oneself truly. It is enough with it. Because problems happen on this body. Problems happen on this body and mind of our own each. Throughout our life, problems never happen any other place but this body and mind. When a problem happens, it surely happens on this body and mind of one’s own. It never happens on the other person’s body and mind. You already know that. Although you already know that, it is pitiful that you cannot think as if a cause is elsewhere separated from you, like he was hard on me. What was thought is that you yourself thought all like that. The other person didn’t think such. “He is foolish that he has done such a thing,” that sort of thing, you thought on what you had seen. Nobody did but you. You arose such a thought in yourself and saw the person by the wrong way of thinking. Why you don’t realize that you have a wrong way of observing is that you don’t face to yourself. It is not body-observation. It is unknown for you because you observe it as a thing of the person on the other side. 
     “When body -observation appears, mental observation does not yet arrive at all and does not appear.” It is really such. When you see things there are so many things in this room, when seeing this side, you don’t see the others. Though it is said the body and the mind, we are formed like that. When you try to hear something sounding, seeing become negligent. It is all right being such. When talking with many people, you intend to speak to a certain person, you have the ability to catch the person’s words, without concerning the other people’s voice which should have been heard. It is strange. When you are seeing a lot of things, being said that a beautiful flower is blooming, you come to be able just to see it. The other thing does not come into as an issue. We are living on such state day to day.
     “Thus” being so, “body-observation is diamond-samadhi” We can live as the thing is does not budge an ich. Diamond- samadhi is such a thing. It is not a diamond is sitting. Diamond, solid reliability. It is the fixed state that however people try to break down, it cannot be broken down. Or it is called “suramgama- samadhi” “both of which are the observation that body is not pure.” Later, Dogen Zenji explained rightly, is it all right? Leave it for a while, “In general the principle of observing the bright star in the middle of night is expressed as the observation that the body is not pure.” Such a difficult expression is used. He says it is not the talk comparing being pure or being impure, to say that it is not pure. 
     “It is the observation that body is not pure.” It is written such in the foot note under previous page, the sixth, “sentient beings see the body not pure and they are separated from wrong thoughts.” When we went to school to learn, how this the observation that the body is not pure was taught by teachers is that if there is a tasteful dish, human beings are attached to it when eating, so we should gather dust with a finger from the frame of the shoji screen and eat. We are taught that the practice to separate from attachment to things is called the observation that the body is not pure. As for human beings, if you fall in love with someone beautiful, what I would say lust, not being attached to it, you should think that her body is full of urine when seeing a beautiful woman. We are learned this observation that the body is not pure. 
     You might probably have heard like that in school, but what Dogen Zenji says is entirely different. He says that it is not the talk being pure or being not pure. This is the important point here. In general, this observation that the body is not pure is taught that from the beginning, seeing that this body is not pure, we should leave what clings to various things like human’s attachment to money or things. It seems easier to understand but it is different here.     
     “The principle of observing the bright star in the middle of night,” it is written in the middle of night, down is just as good. Shakyamuni saw the morning star. What time is the morning star in the morning? It is before daybreak. The morning star is Venus. As Venus is seen brighter and bigger when seeing with the naked eye, it is the conspicuous star. When seeing, there is not to see. None who are seeing comes out. Only the Venus is twinkling. Being without awareness. Such state is called “the observation that body is not pure.” If we read it truly, where is to see that the body is not pure, it is not called into question being pure or being impure, indeed. This is the important point. 
     “It is not the critical comparison of purity and impurity.” The observation that the body is not pure is not the matter of relative point of view like being pure or being not pure like the thought in general public. We call the lavatory Gofujho, a place being not pure. That is the purist place. It is not being impure, Otearai. Gofujho. Is it originated from here? Don’t you hear Gofujho? It is the lavatory. It is written that it is not pure, so is it impure? No, it is not. It is not being pure, it is not the matter of being pure or not pure. 
     “This existing body is not pure. The real body is not pure.” This one (the body the mind of self) changes as touched when it touched things. This one doesn’t have anything like shape or so, when it touched the shape of the branches of the pine tree, it becomes the state as it touched the shape of the branches of the pine tree. When touching an orchid, it becomes as touched an orchid. Because this one has the body. What is said is this. “This existing body is not pure.” When a sound arises Tap! (hit the table) it became such. Tap! It became as sounded. This body (the body and the mind) did. There is none who doesn’t change. Tap! This sound was done, before it sounds and after it sounded, it surly changed. “studying like this,” The way of studying like this, if bringing up a little different one, “when demons become buddha, they bring up the demon to defeat the demon and to become buddha. When buddhas become buddha, they bring up buddha to make buddha and to become buddha. When human beings become buddha they bring up human being to regulate the human being and to become buddha.” To say this in general, whatever the material is, you study on what you are doing now. There is no other thing.
     When cleaning, what does it mean when you do clean and it becomes clean? Is it enough if you make clean just one part of it? When planning a wooden board with a Japanese -style plane, what does it mean to become clean? Is it that only this side of the board become clean? When doing such, you cannot plane a clean board. You should ask to know a carpenter. When planning a clean board, it is not like that. As it surly is, with doing it, it is settled that you can establish yourself what you are. You don’t utilize the other thing. 
     Those who do calligraphy establish their life when they are writing like this, the way of their life. If they cannot do that, it is not calligraphy. It is doodling. For a person who plays a piano, producing sounds itself is all of one’s life, and he is assessed with it, not only the performance is assessed. The sound itself assesses the person, the appearing sound itself does. He plays like that. Being so, you should see the person who plays what is perfect. You will be moved.
     In case of a violin, only this part (showing the shape holding a violin) is not the violin. The whole body becomes one violin and the sounds are produced. This is it. Each of every deed, whatever will do. After this, the act of washing is written. It may be easier for you to understand. Dogen Zenji does washing his own wearing clothes. “We should study thoroughly that there is surly the way of things through in the spot of bringing up.” What it is said here is that you bring up what you are doing now and learn that there is the true way of studying in it, he says like that.