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:zazen

      How do we spend time when sitting? As the state of sitting, what becomes a problem is prudence and discretion, various things come up to mind or occur, or there is the case that we intentionally think from this side; the side of self. In general, those are thoughts. While being in zazen, you should not deal with such sort of thing. Concerning thoughts coming up, you should not discern. To say that do not judge goods or wrongs. This is good, this is wrong, or this is right, this is mistaken, you should not do like that.
      To be more specific, when various things come out on sitting, for the human beings there are thigs which weigh on their mind. Being so usually they try to solve the matters concerned about and start to plan various things in the head. Anyway, you should not to do this. Therefore, whatever entered into your mind, if there are things weigh on your mind among what you recalled or you thought, you don’t deal with them, do not spend time touching them. And you do not make them not to appear at all. You sit without manipulating from this side to reconstruct at all. This is the way to practice so called effort (kufuu) when sitting.
      When we are sitting like this, the sound of cars is coming. Without intension to hear, when the sound of cars comes, it sounds “buzz” ”buzz” You don’t try to hear. You don’t do not to hear. When you stay not to do anything, when sounding, you are formed to be the state as it is. That is expressed “Give up the operation of Shinisiki(sensation, discrimination and recognition)  “Stop measuring with Nensokan (consciousness, thoughts, views) In short you don’t take on or deal with what comes out by our thoughts. In the same way, we learn by the way of non-thinking; the state that is not thinking. (Generally, to learn something is to understand object using thinking, but here as mentioned above, it is indicated that when sounding “buzz” “buzz”, there are “buzz” “buzz.”) In other words, we stay without using various things that we have acquired after birth. As the state we are born with. Then we can touch the essence of human beings. Zazen is such kind of practice. Those are the important way to spend time in zazen.
      Why is it difficult when being recommended this? Because it is the thing which weighs on one’s mind and it is the thing to become problem, and yet is it all right to leave it without picking up? One is half in doubt. Usually they pick up things which weigh on their mind or things to become problems and try to solve them. However, if one acts such, it cannot be zazen.
      Why should we leave it off? The great reason is to see through the reality, how the way of things. When touching things, if we insert human thoughts and views, even a little, the reality is distorted. It is the first reason. That is why we should not treat with views or thoughts at all. When being such, the truth and facts are transmitted as they are. I would like you to do it anyhow.
     And one more thing, is that what human beings annoy and suffer is the phenomena happening on the thoughts. Being so I want you experience what has become of you when you don’t use thoughts. In fact, we can go on living and have no problem when we don’t use it. However, once something which weighs on your mind appears, you believe that it cannot be settled without dealing with it somehow. Well, what I have said is, I would say, the theoretical explanation. 
     Then how we are if we don’t pick up such things at all, when it occurs, it moves, it functions. You never be thinking it continuously. Thoughts cease instantly when they appear. Without touching yourself, it is formed to disappear. If you do it, you will see. 
     And What to be aware in the beginning is not to fall into sleep. In order not to sleep, ”Eyes should always remain open” Sit with eyes open. When you come to close your eyes, without fail, you are dragged around with thoughts; what come out. By the way when closing eyes, if you can see something there, it is the trick of your imagination and you are dealing with what you think in the head. From the beginning it cannot become zazen. So your eyes should remain open. When opening eyes, the state in front of you remains as it is. Because you can clarify the difference between the state in front of you and what you think in the head, you should not treat what you think in the head. I want you stay to be only the state in front of you.
     Then there are various functions of body like ears, they are all as they are. Sitting like this, as each of them is functioning, without doing anything yourself, they are functioning variously touching on conditions. Stay only as it is.
     Well please do as such carefully. Please put into practice. In addition to that, if you have questions, there is time of Dokusan; private consultation, please ask what you think without reserve.


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
 

'To learn shobogenzo',Adovocacy of Dogen zenji's Shobogenzo by Kando Inoue (Japanese) 
 
This site introduces Kando Inoue roshi's  Dharma talks of shobogenzo at Entuji in Okayama, since May.2016.
  Shobogenzo Zazenshin

Jinen Nagai roshi Zazenkai News &Darma talks ( English)
Jinen roshi is the disciple of Gikan Inoue; the second son of Gien Inoue and the elder brother of Kando Inoue. They all recieved the transmission of the truth from thier master.
Jinen Zazenkai News

Jinen Dharma Talks


Dharma Talks of Master and disciple (English)
This is an e-book of dharma talks of Jinen roshi and Gikan roshi. (Available  for downloading )
Dharma talks master & disciple

坐禅サイト・Zazen (Youtube Dharma Talks by Gikan, Jinen, Kando roshi)
坐禅サイト・Zazen 

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
 program    zazen, dharma talks and Q&A
 contact     ℡ 03-3407-1652 Fukushoji
  
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
 program    zazen,lunch,dharma talk and Q&A,dokusan 
 contact     ℡ Tetsuzen Toyoshima 090-7288-4191

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 
mailinfo@kenkouterakoya.com   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  💌 yotaro1234@gmail.com


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. 
 fee   1500en

 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   
 program     zazen, dharma talks and Q&A
 contact     ℡ 053-425-5099

 Fukuoji(福王寺)
 location  〒438-0084 2722-1 ,4chome, Kinosaki, Iwada-shi, Shizuoka-ken
 date   3rd Sunday late morning  
 fee  1500en
 program     zazen, dharma talks and Q&A
 contact     ℡ 0538-35-7272 Fukuoji


Aiti         Aiti 愛知地区
 Shinyoji(真如寺)sinnyoji/真如寺

 location  〒443-0104 11 ishibasi, Katahara-cho, Gamagoori-shi, Aiti-ken,
 date  2020 1.22(wed.) 3.16(mon.)  9:00~17:00 
 fee    1000en
 program    zazen, dharma talks and Q&A
 contact     ℡ 0533-27-0533  Shinnyoji

Kansai Kansai 関西地区

Kobezazenkai(神戸坐禅会/Rakunomori)Kobezazenkai
  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
 fee      3500en     24
 program   zazen, dharma talks and Q&A
 contact     ℡ 078-576-3693 Rakunomori

Osaka
 Yoshoin(陽松院)Yosyoin

 location 179 Yoshida-cho, Ikeda-shi, Osaka 
 date  2020  6.10.  9.9  12.9  (wed.) 10:00~17:00
 fee      3500en
 program     zazen, dharma talks and Q&A
 contact     ℡ 

 Hozoji (法蔵寺)Hozoji
 location 1-3-9 Tatsumiminami, Ikunoku, Osaka-shi
 date   2020   6.11  9.10.  12.10   10:00~1700
 fee    1000en       20 mei
 program     zazen, dharma talks and Q&A
 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
 program     zazen, dharma talks Working and Q&A
 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







Zafu(a cushion for sitting on) Chair
     Firstly the position of sitting. Spread out a thick futon and place a zafu(a round shape cushion for zazen) to sit. Use the front half part of it. It is possible to use a chair when unable to sit on the zafu for some reasons.

How to cross legs
     Let’s adjust from lower part. On how to cross legs, if possible, the one called Kekkafuza; the lotus position, with both legs are placed on the thighs may be ideal. Generally when you cross both legs, first you place the right leg on the left thigh and the left leg on the right thigh. It is the transmitted form. But on physical conditions, it might be easy to cross legs opposite, please try it. And Hankafuza; the half lotus position, the form to cross one leg is transmitted. It is written that when you place one of your legs, you place the left leg on the right thigh. 
     The point is the three points; the buttocks and both knees are made a shape of an isosceles tri angle, which is ideal. The angle of 120 degree is mostly stabilized. And knees are supposed not to be float. Knees and buttocks touch firmly to the ground.
     When you feel pains, put your hands together and make a bow gently and change your legs to cross.


The posture of upper part of body
     Next comes the posture. Let straighten your back well. The lumber spine which consists of five joints above the sacrum and the coccyx will be stretched well when you take the posture of pushing your navel forward. If this part comes down (bends), it is not good. Straighten it up. And place your body and head on it upright. Keeping the posture as it is, let the tension out as possible as you can.
      If this heavy head leans forward a little, considerable straining is applied on various parts. When you put the head on it straightly, you can be at east without straining. Sometimes people say that they feel stiff in their shoulders while sitting. If they take this posture rightly and concisely pull back jaws, they don’t feel stiff in their shoulders. When they have stiff shoulders, they are taking an unjustifiable posture. 

How to joint your hands
      Next the form of hand. It is said Hokkai Join; the Dharma-realm meditation mudra. Hold hands palm up, then place the left hand on the right hand and touch rips of the thumbs lightly to make an ellipse. It is better to have the feeling that the placed four fingers to be in line. You are supposed to pay attention to the tips of fingers. When you leave them alone, the tension of the hands ebbs away and become dangle. That is not the way. It is important to prevent the form from being slumped.


How to shut your mouth
     How to deal with mouth is to push lightly the tip of your tongue against the root of the upper teeth and shut the mouth.

The position of your line of sight
     About the deal of eyes, when I look now, a half of people here are closing your eyes, but it is instructed “ your eyes should always remain open.” This strongly calls your attention to keeping eyes open. When you don’t pay attention yourself, eyes are soon closed. Zazen is not meditation. We sit with eyes open.  And if I say where we direct our eyes, it becomes half-closed eyes when we drop our line of sight about 1m ahead on the floor. It is written “not strain, not squint”. With these eyes, we don’t get tired mostly. As eyes remain open, the things in front of your eyes are exactly there. That is important. 
     The set of three; Is Hokkai Join the Dharma-realm meditation mudra not collapsed? Is the tip of your tongue placed against the roof of your mouth? Do your eyes remain open? This is the point to maintain the awareness in the least.

How to catch your breath
     Having adjusted your posture, open your mouth a little and breath out all air, which is called” Exhale one breath.” At that time, you should release the tension of your body and exhale all the breath like a balloon becomes deflated. On such way, you are supposed to breath out all along breath. Once you have breath out all, air comes in naturally. Repeat two or three times and your breathing becomes very gentle.

Swaying your body to the left and right
     Next place your hand, palm up, on your knee and slowly sway your body to the left and right. Lean your body feeling as if it leans with the weight of your head gradually. Lean your body slowly on breathing out. And with the inbreath, you come back upright, then you lean the opposite on exhaling. One of the purposes of this action is to remove the straining of the various part of the body when the position was formed. So, you are supposed to do it on that purpose, it is useless only swaying your body to the left and right. The tension of your body has to be removed. You are supposed to remove the tension of your body and come to sit at ease.
     The secret effect of this swaying your body to the left and right is to tighten the anal sphincter. Sitting without tightening it is likely to become piles. From ancient times, there are many people who have practice zazen long and suffered from piles. When get used to zazen, they sit immediately to continue sitting, they sit with anal opened. By swaying your body to the left and right, the anal sphincter tightens naturally and not to become piles. The Chinese character piles is written with a left radical called Yamai-dare and right radical called Tera (temple).
      Then make the amplitude of swaying low gradually and stop in the center and sit with your hands Hokkai Join; the Dharma-realm meditation mudra.
     When we form posture as instructed, it might be most natural, by which it turned out the strength drains out of us. Sitting like this (master shows us slumped posture) makes you tired. Being so, if you are said to sit with cross-legged for one hour, it is awful. It is hard to sit with formal seiza position; kneeling with your buttocks on your heels and your body upright. With seiza, it is inconvenient when swaying your body to the left and to the right. You soon touch your hands on the tatami floor. But with lotus posture, just like a self-righting daruma doll, you have the concrete center of gravity and do not fall. There is no other stable sitting posture. When we come to cross our legs with the lotus posture, we are at ease.
      However it may be troublesome for those who have stiffness of coxae, I don’t force to cross legs bending legs. Only to make posture is not zazen. It isn’t that it will become zazen when you sit enduring pain. You can do zazen if you cannot cross legs or you don’t have legs. And a person who lead a life lying on the bed and is unable to stand up or unable to sit up can do zazen. It might be a little different from that you think of zazen.
     What we cannot lack on any account is how we are when sitting. How are we going through? It cannot become zazen without it. If you are not careful. when sitting, you all along keep playing with ideas which occur to your mind and the time is out. It is you were thinking all through the time and you didn’t sit. Seen from outside, you took the posture of zazen and you looked like sitting but the content is that you were just thinking. 
    Even the person himself doesn’t know and he thinks it is zazen, he says he has done zazen. I fact he formed the posture and sit, but what he did is not different form that of daily life. He is doing not different from thinking. He is doing not different from the way that he spends time thinking one thing after another in the head around the clock. That is meaningless doing zazen. Concerning zazen, this sort of point is not known.

 


↑このページのトップヘ