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.

タグ:Dogen

                                                                               By Kando Inoue rohsi at Entuji Okayama

Shobogenzo The Sixty, Sanjushichi-Bon-Bodai-Bunpo: Thirty-seven Items of Bodhi 
  
There is The Law of Universe of old buddhas, it is namely, the teaching, practice and realization of the Thirty -seven items of bodhi. The entanglement of ascending and descending classes, is still the Fundamental Law of the entanglement.
 We call it the buddhas and we call it the patriarchs.
    
     There is “The law of Universe of old buddhas,” to say that koan; the law of universe is what everyone faces in public. The letter
kou means public. I t will be clear for you that you cannot live without it, rather than to say that you must adhere it. Which is called the law of universe.
     Thirty -seven items are briefly mentioned. We are going to see through them from now. As it is teaching, practice, and enlightenment, there is teaching and we practically experience it, then it will become clear for us how the content of experience is. Which is the proof. It is the proof as getting enlightened. From that, it comes first that it will not do just to understand reading what was written. Teaching. If you listened and found there is teaching, you received it and “Oh is that so?” “Well then how it is like, what this is, I will try to so, I will act.” That sorts of things will be done. When being done, there always comes out the result of the action. Accordingly depending on it, “I see. It is true like what I have been taught at first.” Thing like that happens. Teaching, practice, and realization.
     There is the phrase, “The entanglement of ascending and descending classes, is still the Fundamental Law of the entanglement.” I would say it ups and downs, ascending and descending. It is likely that saying to be able to understand well or not be able to understand. Like that we become one with things themselves and live to get at the truth of the things. That way, we go on the way to the end of the earth. The representatives of those who lived in that way is called buddhas or Zen adepts.

The Four Abodes of Mindfulness. I
t is also called the Four Foundations of Mindfulness.
The first is the observation that 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.

To say” The observation that the body is not pure” is one skin bag observed as a body now is the whole universe in ten direction. Because this is the true body, it is the observation that the body is not pure, springing up on the living road. But for springing up, it would be impossible to observe, it would be without body. It would be impossible to practice, it would be impossible to preach, it would be impossible to realize. But the manifestation of realization is already reached, remember it is the attainment of springing up. The so-called realization is everyday activity of living, sweeping the ground and sweeping the floor. Because we sweep the ground, upon what number moon it is, and sweep the ground and sweep the floor upon that this is precisely the second moon, it is suchness of the whole earth.

     And the first is the big item as The Four Abodes of Mindfulness. It says the four mindfulness, so there exist four. The four are expressed there. To observe that body is not pure. To observe feeling is suffering. To observe that mind is without constancy. To observe Dharma is without self. Like this four are expressed. Without constancy or without self is appears in the three dharma seals like myriad dharmas are without self or myriad things are without constancy. Being so they are words which always appear in the basic teaching of Buddhism.
      “The observation that the body is not pure; It is to observe that body is not pure” is that observing the body now, when you see the body, whole is covered with skin, the whole body. Inside it there is flesh, bones, vessels, entrails and it consists various things, which is the body of human beings. It is called the stinking skin body. Inside this one, full of ill smelling things are contained. That is the body of human beings, it is expressed like that.
    Well, “one skin bag is the whole universe in ten direction.” Don’t you think, what? do you? You cannot easily think that this (this body) is all. There are so many various things in this room, who is doing (seeing) such? Does the other person do it? This body called a skin bag has been always sensing like this. Opening the window, we can see the direction of the vast sea. I heard the story of the rising sun on the New Years Day, toward the sea, all the field of vision widens, the night sky is endless, the whole universe in ten direction, all is the state of yourself. There is nothing as the state of others. Saying every conceivable kind of sounds, you are enjoying, though, you cannot absolutely hear the sound without this (pointing his body and mind). Depending on this(pointing his body and mind), the sound comes out, we can say that. To that extent, this skin bag is the whole universe in ten direction. However, in general, we haven’t learned like that. This (pointing his body) is only this much, divide just this, we are taught that only this is the self and the rest is out of yourself. We cannot know what we don’t see with our own eyes. We cannot know what it is like if You don’t hear with your own ears. We know nothing at all if we don’t depend on this(the body and mind.) We understand all depending on this. That is why we learn what we ourselves are, being said Kojikyumei
to know oneself. We can know everything if we study this one. “ Because this is the true body, “ your body and mind is not like that, isn’t it? What I ama saying is unbelievable? Is there anyone who has a doubt? Anyone who is against it? That can’t be. “it is the observation that the body is not pure, springing up on the living road.” It is active lively state, the living road, isn’t it? Life is written being lively and being active. How great it is.
     “But for springing up, it would be impossible to observe,” If it were not for springing up, it would be impossible to see. Its meaning is that if you are concerned with the previous matter forever, you cannot observe the state of now clearly. Pan! Pan! Pan! (clapped his both hands) When I make sound like this, Pan! you remain the sound before, then you cannot hear sounds. Pan! Pan! If you want to hear a sound really, you should see the state which the sound of now is just sounding like this. Pan! Pan! That sort of thing is said “ But for springing,” You should spring up. While you are likely to deal with the previous issue, you cannot touch the real sound. It is the same as things. When you see this side like this, if you take up what you saw before, you cannot see this correctly. We can say same thing on everyday affairs in the living. You may possibly live such. You live on the state that you cannot see the truth. That ‘s why you take up things of the past and grumble in disregard of that the vivid lively living is unfolding now. It would be without body,” it would be without body. It would be impossible to practice, it would be impossible to preach,” You cannot obtain and preach. You cannot practice and you cannot observe. What ‘s more, seeing such a thing, there remains no sign of “ I “. It is wondrous that various things are taken
 up. But you don’t have to worry, “But the manifestation of realization is already reached,” is the way to be relieved for you. It says that everybody has already accomplished. It has been done, because the manifestation has reached. It has already been accomplished as such now. “remember it is the attainment of springing up.” There is none who are doing what happened before. Holding a pencil like this, there is none who is doing the previous event, when writing. What do you think? When writing this you cannot do the previous matter. There only exists the state you are writing now. That much you a r e separated from all. Master Dogen see through such a fine thing as this.
        “The so-called realization is everyday activity of living, sweeping the ground and sweeping the floor.” So called observation is everyday living, acting, the life. Tomorrow you are going to do cleaning, though, it is that you sweep the front, sweep the ground, and dusting the alcove. It is the everyday occurrence. It says that things of that kind have already been acted practically. When sweeping ground, you are no doing previous event. You always do what you are doing now like this. But human beings, even though it is like that, are concerned with what they did before rather than what you are doing now. Therefore, it does not become clean, when the cleaning finished. They saw, they should have seen, though, but they didn’t see. They looks like to have touched, but they have not touch the thing of now. All the time their mind has gone somewhere. You should be careful. On this point, it can be said.
     “Because we sweep the ground, upon what number moon it is, and sweep the ground and sweep the floor upon that this is precisely the second moon, it is suchness of the whole earth.” In this part, it is only said that we don’t do what was in the past. You should really look carefully. What you are doing now just exists as it is. The content is the supreme state which you seek for. There is no dust brush. It is not such cleaning like you wipe as it is unclean, or you sweep as it is dirty. It is the Buddhist priest’s work, the work which is done in a temple. General cleaning is the degree that you make it clean because it is dirty or unclean. The Buddhist work in a temple is not so. When doing like this, the body and mind become purified depending on it. There is no previous thing remains at all. It is good you make it clean to that extent.
     “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 from oneself. We don’t practice with things except 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.” It is translated as standing highly or the state surpassing. He says 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, each of us. 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 alredy 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 all you thought this yourself such a thing.  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 though in yourself and see 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. You observe thing as that of the person’s on the other side. “When body -observation appears, mental observation is all not yet touched 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. We re formed like that. It is said the body and the mind, 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 and taste as the thing is does not budge an ich. Diamond- samadhi is such. It is not a diamond is sitting. Diamond, solid reliability. It is 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 is 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 is, 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 to eat. We are taught to practice like that 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 heard like that in school, 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 attracts us 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, it is OK with dawn. 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 conspicuous. When seeing, there is not to see. None who are seeing comes out. Only the Venus is twinkling. There is not awakening too. Such state is called “the observation that body is not pure.” If we read it truly, where is observation that the body is not pure, it is not called into question being pure or being impure. It is true. This is the important point.

 

 


From wikipedia        dogen wikipedia

Dōgen Zenji
 (道元禅師; 19 January 1200 – 22 September 1253),[1] also known as Dōgen Kigen (道元希玄), Eihei Dōgen (永平道元), Kōso Jōyō Daishi (高祖承陽大師), or Busshō Dentō Kokushi (仏性伝東国師), was a Japanese Buddhist priest and founder of the Sōtō school of Zen in Japan.

Originally ordained as a monk in the Tendai School in Kyoto, he was ultimately dissatisfied with its teaching. His main cocern and traveled to China to seek out what he believed to be a more authentic Buddhism. He remained there for five years, finally training under Tiantong Rujing, an eminent teacher of the Chinese Caodong lineage. Upon his return to Japan, he began promoting the practice of zazen (sitting meditation) and wrote some books about zazen.  Fukan zazengi and Bendōwa.

He eventually broke relations completely with the powerful Tendai School, and, after several years of likely friction between himself and the establishment, left Kyoto for the mountainous countryside where he founded the monastery Eihei-ji, which remains the head temple of the Sōtō school today.

Dōgen is known for his extensive writing including his most famous work, the collection of 95 essays called the Shōbōgenzō, but also Eihei Kōroku, a collection of his talks, poetry, and commentaries, and Eihei Shingi, the first Zen monastic code written in Japan, among others.

Dogen's early years
 

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