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:mindfulness

 “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.
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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.
     It is also called the four abodes of mindfulness. 
     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.
     To say that ”the observation that the body is not pure,” is that one skin bag observed as a body now is the whole universe in ten directions. Because this is the true body, it is the observation that the body is not pure, springing up on the road of liveliness. 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 attain. But the manifestation of attainment is already reached, remember it is the realization 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 what this is precisely second moon, it is suchness of the whole earth. 
     Observation on the body is the body’s observation. It is the body’s observation not the observation of something else. Observation on the precise moment is that supreme having arrived. When body -observation appears, mental observation does not yet arrive at all and does not appear. Thus body-observation is diamond-samadhi and suramgama- samadhi, both of which are the observation that body is not pure. 
     In general, the principle of observing the bright star at midnight is expressed as the observation that the body is not pure. It is not the critical comparison of purity and impurity. This existing body is not pure. The real body is not pure. In studying like this, 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, regulate the human being and to become buddha. We should study thoroughly that there is surly the way of things through in the spot of bringing up. 
     For example, it is like the way of washing a robe. Water is dirtied by the robe and the robe is permeated by the water. Although we use this water to wash the robe completely, and change this water to carry on washing, we still use water and carry on washing. The first washing, the second washing, if it does not seem to be clean, do not liger on a rest. We used up water and use the other water to wash. The robe becomes clean, we still carry on washing the robe. We use many kinds of water, which is suitable for washing robes. We should study thoroughly the truth that when water is not pure, we know that there may be fish. As for robes many sorts of robes are completely washed. Taking suchlike effort, the law of washing robes is realized. All the same, we see what purity is. 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, in using dirty water to wash the robe, the truth exists. There are also ways of washing robes and washing things, by using fire, air, soil, water, and space. And there are ways washing earth, water, fire, air, and space by using earth, water, fire, air and space. 
     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. 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? We should carefully keep it in mind and study perfectly to go thoroughly. 
     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 practice 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 furethermore, 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 negation, 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.  



                                                                               By Kando Inoue rohsi at Entuji Okayama

Shobogenzo The Four Abodes of Mindfulness
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 公kou means public. I t will be clear for you to say that you cannot live without it than you must adhere it. What is called such is the law of universe. 
     The 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, or if there is teaching, you receives it and think, “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.” Things like that happen. 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. There might be things you understand well or you don’t understand. Like that we become one with things themselves and live getting 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 are called buddhas or Zen adepts.


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