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.


“Sweet ripen melon,” sweet ripen melon, what is it? Is it all right even a watermelon? “It means to replace by bitter gourd,” There is the foot note below. Even though we are formed excellent, we don’t know it, treat it badly. and live in pain, 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 thing. If you knew things well, you wouldn’t do such a foolish deed. You eat what is sweet as sweet. 
     Then how you change sweet melon by bitter one, you should observe examples in daily life. You were suddenly slapped on the cheek. That's all there is to it, but as if to say, “what have you done!” you instantly change it like that. That's the problem, Actually, this is the only thing, Pan! (hit his cheek), though, you treat it as “What! You are!” You immediately change it like that. When a person gets old, he comes to be forgetful and repeats the same word again and again, then the person who is listening to him says “Quiet! That one too.” It's all about this. You are changing it. Look carefully. At that time, what's being said at that moment was just spoken as it was, nothing else. There is nothing like he is saying it again, saying the same thing, or anything. 
     Do you know, all of you? That is the story manipulated in the head. In the real ear, there is no word because sound is vibration of air. When the vibration of air touches the eardrum, the vibration is merely transmitted. That’s how sound works. As you have studied it, you may probably know it. That is why when the vibration stopped, the sound is nowhere to be heard. That's how it always is.
     Because human beings have learned language, however, we don’t hear the vibrating sound, we change it into words. We think we hear 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 onomatopoeias made up by man. We made fixed ideas and decided like that, in case of cat, they go like meow, meow, a dog barks bow-wow. Then, being asked what is the bark of dog? they answer bow-wow. We think it is the real dog’s barking sound. Listen to it. Listen the real one, it is different. In case of real one, the sound comes out when it vibrates. In the other time it does not sound at all, the real thing.
     It is the same with the things like that. (There was a sound) But as this (the head) is excellent, you catch it instantly, and say “It sounded such a moment ago,” “It sounds so again.” It is not that you hear. It is the story in the head. This sort of sound is said to change sweet melon by bitter gourd. Even though it is over without any problems, it is over as it is at that time, you live in the way that it becomes a problem. I think he needn’t write with difficult words like this, but Dogen Zenji is so brilliant that he uses this kind of words. He brings these words to us, to our heads. I feel like I am going crazy.

“This is bitter to the skin, flesh, bones, and marrow.” Once having become such, you suffer as if you are incapable of keeping still. You only misunderstood yourself, but you suffer with every part of your body. In awful case, you end up destroying yourself. Such kind of people are increasing in reality. One torments oneself and corner. Whether there seems to be the mind or not, whether you have a faith or not, you suffer in that way when you suffer. It is thoroughly bitter. “This is one of the divine practices and enlightenment.”
As for suffering, for example, when you are in extreme pain, there is no room for any other thoughts. When just being in pain, we are relieved. Being ill or having operations, those who experienced various things like that, know well. It is the same with poverty. If we become so poor that we have nothing left to throw away, we are saved. Using a world phrase, it is said that a cornered rat bites the cat. A cornered rat bites the cat. It is opposite. Generally, a cat catches a rat, but something out of the ordinary comes out. The power comes out.
As long as we are poor and still want to be rich, we will suffer, but we become poor to the bottom, then we have nothing to lose. That is fine. There is such a world. When we are poor to the bottom, we are relieved. 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. In return, you cannot borrow money even if you go to a bank, as your name is on the blacklist. But you can live on with just this your body. 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 no such thing, it is said. What inconveniences human beings is entirely one’s way of thinking. Your own way of thinking makes you be discomforted. It binds you. Being tied, unable to cut off, difficult to break off easily, all are such. In reality, there is not such a thing. We live perfectly separated from such things. If you think it is a lie, you simply look at this painting of the Buddha entering nirvana hanged here like this. Then you see the heater, and the wall, while you see them, to say that how you become, you receive the things one by one so that you are completely separated from what you saw before, and you can see what you are facing now. You are formed like that. What you saw before obstructs and you cannot see a thing next, which does not happen at all. But here (in the head), a glimpse of thought “Oh that is,” such kind of thing arises, you cannot see, even though you are looking at it. 
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 in that way and you hear racking your brain what he is saying, you cannot catch up with what the other is talking. You take what is said here (a certain point) as an issue and keep it ever since, I proceed to talk at a good space, you call it in question what you took it up there. When I finish talking, and ask how it was, you don’t know what I talked. The content of the talk is disconnected. That's the way it is in most everyday conversations.  Now that I am talking with effort, you stay silent as you are. You are formed that all are audible to ears. If you listen with your thoughts and thinking, or various things to it, it will become topsy-turvily.  It's not what the other is saying. You change it to your own way of receiving, or your own way of understanding, it is replacing the sweet fruit by the bitter fruit, which is mentioned a little while ago. In such way, people suffer, being bound by their own way of thinking. We can be more unrestricted. 
They say “Do not pass in front of others,” it is OK to pass through turning sideways. You say that it is common sense when crossing in front of people or we should not cross in front of others, it is not so. You are bound by common sense. In case of a child, you let him go across bustling with smile. When an adult goes across, it won’t be that easy. There are sweets and a child comes to eat, you let him have his own way. When a grown-up does, you say “How did he grow up,” or you even say that you want to see the face of parents who raised him,” you say that much. It is interesting. 

All these people have seated like this, it probably come to be a question depending on where we sit. When we are invited on other occasion like wedding party, there are tables and if we can sit where we like, if we sit an unproper seat, we will get into trouble. Actually, there is no rule. Someone has the rule and the rule made in his head makes us restricted. Once you are free from such kind of thing, you will have a fun. It is the divine power that human beings have. We all have it. It is nothing special. Nowadays it will be a question if you give medical treatment without the qualification of doctor. In old days the medical care was not so advanced, if anything happened to a child, parents would do their utmost to save the child. Even if the life of the child was lost. There are various things. 
     Nowadays, a lot of rules have been established, and the fact that there are so many rules has made it very difficult for people to get around, even in various facilities. I have heard that it is serious in nursing care facilities. When a user asks a staff to buy some food that she wants to eat, she cannot do it. The staff could do it. She could go to buy it. But she says “I could do it, but there is a rule. If I did it and went back to report to the office, I would be scalded why I did it. So, I cannot do.” It becomes inconvenient world. They cannot do cleaning of a room. When a user asks that as the room is dirty, please clean it, the staff answers that it is not contracted. While the staff is staying for one hour, the user can receive whatever she wants as she pays wage. But the staff doesn’t do what is uncontracted. It is funny. On such case, those who have the divine power, are free from such rules, and do freely something that pleases people. They have such power. That is the true divine power, it is not the matter jumping 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 part of it. If we don't know things well, we come to suffer from very little things in our life. “Sentient beings are not self and they are not the others.” The person next has no relation with you, it is not so. We're already here together, we're already living like this. This is what's going on in our own flesh and blood. Look at each one of us. But here (pointing his head) this brain understands that only this is me, and the others are entirely different things. On seeing once more, we find that here are people this much, who is doing such?
To put it very simply, this is what your eyes are seeing right now. It's not what other people's eyes are seeing. So much so that all this is the content of your own life. This is. It is the state of your eyes’ acting that you can see people here this much. Your own eyes are vividly acting. It is not the other’s matter. Being so, it is not that you are 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 don't go by nonchalantly. 

I know many of you drive cars, for instance, here was a pedestrian crossing. And an old woman was standing here. We drove along the road. We drove passing casually, we could see the crossing and the woman standing. While we were driving, I talked with the driver, he said that he was not able to know whether the woman would cross the crossing or not. He was driving. When driving, he was very concerned about, he said. He said, “If she could express her intention to cross if she cross, or not to cross if she won’t. I cannot know. Because I cannot know so that I am nervous and scared.” At that time, I said to him, “You know well. You are clear about it as such. You know clearly that the old woman is hesitating to cross, but your own thought is so strong that you say she has not given a signal properly. If you hit her, you would say something of that sort. No, it is not so. You who are on this side know how the situation is. When you know it is dangerous, you should drive carefully, but you say something about what the other side is.”
For example, there is a hedge over here. You have seen that there is a shadow flickering somehow behind it. You have known it. But you 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 say that you are not clear about it. Or you say that you don’t know. Being so, you say that he or she ran out suddenly. No, it is not so. You know. It is tremendous ability. But because you insist on saying “I am”, serious matters sometimes happen. 
The car in front of you stopped. Something must be going on as the car in front of you stopped. As it stopped, when you were going to pass through thinking to be able to go through the right side, you might crush into a walking person or a bicycle. You knew it, you knew that the car in front of you stopped. If the car stopped like this, even if it did not come into your eyes, the situation before the car did not come into your eyes, as the first thing, it was clear for you that the car stopped. You say it stopped suddenly. Of course, it stopped suddenly. Things rarely work out as you expect. But we are formed, with this body, to be able to know all the things that do not work out as you expect. 
We are doing various works and while there is a person facing you, when you touch his movement like this, you can know all about it. Although you can know all, you feel you don’t want to follow the movement honestly when the movement differs from what you think. There are many people who feel like that. It is the problem of that sort, isn't it? That's what it's all about. “Sentient beings are not self and they are not the others” “Furthermore, there are suffering sentient beings.” or “Thus it has been said that sentient beings suffer, and furthermore, there are suffering sentient beings.”
     After that there is the phrase, “ultimately it is impossible to deceive others.” This is what I have just told you. There is no such thing as being deceived by others. No matter what it is, it is settled properly. 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 don’t hear thinking that you don’t want to hear, you can hear correctly. After you heard, because you try to treat with your way of thinking, 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, what is really going on, what the problem is and how it is going on, you should study them as teaching material in your 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 make you suffer. 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. But the memory being hit remains and when you see the person who hit, you feel that you want say a word like he did nasty thing. Then when you are 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, even if we stop all the thinking and we go on living, we have nothing to lose. If we hadn't thought about it, our life would have been a mess and we would have lost a lot of things, but that's not the case at all. It is easier 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 work on something that's already done and fix it to your liking? We don’t say it is practice.


Tokyo                Tokyo 東京 地区
 Fukusyoji (恵比寿・福昌寺)
 location   〒150-0011  10-13 higashi 3chome, Shibuya-ward, Tokyo
 date 1st or 2nd Friday  6 p.m. to 9:30 p.m. 2020 10th Janu. 7th Feb. 6th Mar. 3rd. Apr. 8th May 12th June
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Jhoganji (中野成願寺 書院)
 location    2-26-6 Honmachi, Nakano ward, Tokyo 
 date   1st or 2nd Saturday  9:30-17:00      2020  11th Janu. 8th Feb. 7th Mar. 4th Apri. 9thMay  13th June    fee    1500en
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Sasadera( 四谷 笹寺坐禅会)     Sasadera 井上貫道老師笹寺坐禅会はこちら 
location    4-4chome, Shinjyuku ward,Tokyo
date  1st or 2nd Saturday 18:00-20:00    2020  11th Janu. 8th Feb.  4th Apri. 9thMay  13th June
fee   1000 en
program   Zazen,dharma talk   または03-5379-0336

Kanda zazenkai(神田坐禅会)Kandazazenkai 神田坐禅会
location 2-2 Kandtsukasa cho, Tiyoda ward, Tokyo 3F Japanese room
date The 1st or 2nd Sunday 10:00-15:30    2020  12th Janu. 9th Feb. 8th Mar. 5th Apri. 10thMay  14th June
fee 1500 en
program zazen dharma talk lunch, Q&A ,dokusan,
contact Yositaka Koshimura  💌

Shizuoka   Shizuoka 静岡地区
 Hamamatu Ryusenji(龍泉寺金曜禅会)
 locaton    4-18-5 handayama, Higashi-ku,Hamamatsu-shi,Shizuoka-ken
 date    Last Friday  19:00-21:30 
 program     zazen, dharma talks (shobogenzo gyobutsuigi) and tea 
 contact     ℡ 053-434-0935

Sofukuji   (貫道老師静岡市鯖大師坐禅会)
location  1-3-17 Inagawa, Suruga-ku, sizuoka-shi  
 date  1st or 2nd Thursday 6 p.m. to 9 p.m. 
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 program     zazen, dharma talks(Shobogenzo)and Q&A
 contact     ℡ 090-5856-1712  Fusako Kawakami

guseiji ( 弘誓寺(ぐぜいじ) )
 location  〒430-0824 6 Tomiya-cho, MInami-ku, Hamamatau -shi, Sizuoka-ken 
 date   Last Teusday   
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 contact     ℡ 053-425-5099

 location  〒438-0084 2722-1 ,4chome, Kinosaki, Iwada-shi, Shizuoka-ken
 date   3rd Sunday late morning  
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 contact     ℡ 0538-35-7272 Fukuoji

Aiti         Aiti 愛知地区

 location  〒443-0104 11 ishibasi, Katahara-cho, Gamagoori-shi, Aiti-ken,
 date  2020 1.22(wed.) 3.16(mon.)  9:00~17:00 
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Kansai Kansai 関西地区

  location  Morimoto Glass bild. 3F  1-3-5 Nakamitidoori, Hyogoku, Kobeshi
 date    2020  2.23,  5.17, 7.26,  11.29 Sunday  11:00~17:30
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 contact     ℡ 078-576-3693 Rakunomori


 location 179 Yoshida-cho, Ikeda-shi, Osaka 
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 Hozoji (法蔵寺)Hozoji
 location 1-3-9 Tatsumiminami, Ikunoku, Osaka-shi
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 contact     ℡ 06-6758-2683 Hozoji

Okayama   Kansai Entsuji
 Entuji (円通寺)

location  〒713-8123 451 Kashiwajima, Tamashima, Kurasiki-shi, Okayama-ken 
 date    4th Sat. evening ~Sunday morning. 
           2020 1.25, 2.22, 5.16.,3. off  4. off   6.27.,7.25., 9.26.,10.24., 11.28
 fee    1000en
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 contact     ℡ 086-522-2444 

Kochizazenkai(高知坐禅会)Kochizazenkai 高知坐禅会
 location  Yaemon fureai center 〒780-0083 2-60Kitagoza, Kochi-shi,Koti-ken
 date   2020    1.26., 3.22.(off), 6.28., 9.27.(Sun.)
 fee      3500en
 program     zazen, dharma talks and Q&A
 contact     ℡090-1002-1839 Shizuka Tatsuta