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カテゴリ: Gien Inoue collected sayings

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Mainly for use as a text at Jinen Nagai Roshi's ZOOM Zen meetings.


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     Inoue Gien Goroku on Adjunct the Lecture of Hear Sutras; Collected Sayings of Gien Inoue Roshi was published in 2014 by Tetsugen Inoue Roshi and Abbot Tesshu Inoue of Ryusenji. It was compiled from the talks left behind by Gien Inoue Roshi, with 103 headings representing the essence of Zen.
     Gien Inoue Roshi teaches us to learn from the activities of our own body and mind, and to learn from the functions of the six organs: the eyes, ears, nose, tongue, body and mind. In this book, there are concrete points to learn from actual daily activities.
     The Heart Sutra was written by Gien Roshi when he was in his sixties, and it is a powerful and rhythmic discourse.
     Jinen Nagai Roshi has been using this book to teach the Dharma. As an English-speaking master, he is visited by Zen practitioners from overseas.
     After Jinen Roshi’s missionary trip to Australia in 2017, I began to translate the text into English with the advice of Jinen Roshi.
     In translating, I came across many difficult Zen terms. I asked Kando  Inoue Roshi, the fifth son of Master Gien, to teach me. I have inserted them as notes.
      I hope that this translation will be useful to Zen students abroad.
     I am grateful to Jinen Nagai Roshi for his guidance in the translation and for using my translation in his Dharma talks.
       I would also like to thank Kando Inoue Roshi for his guidance.

                                                                                                           Sokan. S. Tatsuta

      Inoue Gien Goroku on Adjunct the Lecture of Hear Sutras; Collected Sayings of Gien Inoue Roshi was published in 2014 by Tetsugen Inoue Roshi and Abbot Tesshu Inoue of Ryusenji. It was compiled from the talks left behind by Gien Inoue Roshi, with 103 headings representing the essence of Zen.  

Gien Inoue Roshi teaches us to learn from the activities of our own body and mind, and to learn from the functions of the six organs: the eyes, ears, nose, tongue, body and mind. In this book, there are concrete points to learn from actual daily activities.
    
The Heart Sutra was written by Gien Roshi when he was in his sixties, and it is a powerful and rhythmic discourse.
     Jinen Nagai Roshi has been using this book to teach the Dharma. As an English-speaking master, he is visited by Zen practitioners from overseas.
     After Jinen Roshi’s missionary trip to Australia in 2017, I began to translate the text into English with the advice of Jinen Roshi.
     In translating, the difficult words were taught to me by Kando Inoue Roshi, the fifth son of Gien Roshi. I have inserted them as notes.

I hope that this translation will be useful to Zen students abroad.

I am grateful to Jinen Nagai Roshi for his guidance in the translation and for using my translation in his Dharma talks.
     I would also like to thank Kando Inoue Roshi for his guidance.
                                                 

 

 

Brief History

Gien Inoue Roshi (1894-1981)

Born in Hiroshima1894.The second son of Rev. Ganko Inoue and Masano Inoue.

1907 Ordained as a Zen monk at age of 13

!912 assigned Head Junior monk and completed Hosshinshiki 

He devoted whole-heartedly in to practice. 

He met true teachers like Genpo Kitano Roshi, Shosan Ueda Rhoshi, Dozan Sugimoto Roshi, and Toin Iida Roshi. He was given Inka shomei.

He registered as resident priest of Ryusenji in Hamamatu in 1924. 

Even though he had the experience of being enlightened, he had hard time to be free from grasping it. 

1931 He started to hold practice in Ryusenji. Since then his teaching spread to Shizuoka, Tokyo, Hiroshima.

Many monks gathered and practiced there in poverty. Many enlightened people appeared one after another.

1981 Passed away at age of 88                         

 

                                                                                                                    Translated by Sokan. S. Tatsuta


P_20210103_110519



Lecture on Heart Sutras                            
Written by Gien Inoue roshi

MAKA-HANNYA-HARAMISU Great Transcendent Wisdom Sutras

Translated by Tang Sanchang Fashi Xuanzang 

Bodhisattva Avalokiteshvara, when practicing the profound prajna paramita, perceived that all five Skandhas are totally empty, and overcomes all suffering and ill-being.
"O Shariputra, form is not different from emptiness, emptiness is not different from form; that which is form is emptiness, that which is emptiness is form. The same is true of feelings, perceptions, formations, consciousness.
O Shariputra, all dharmas are marked with emptiness: they are neither arising nor ceasing, neither tainted nor pure, neither increasing nor decreasing.
Therefore in the state of emptiness, there is no form, no feelings, perceptions, formations, consciousness. There are no eyes, ears, nose, tongue, body, mind; no sights, sounds, smells, tastes, sensations, objects of mind. There is no realm of eyes, no realm of mind-consciousness; no ignorance, and also no ending of no ignorance as it stands, nor aging and death, and also no ending of aging and death. There is no suffering, no accumulation, nor cessation, nor way.  There is no wisdom, also no attainment.
Because it is not attainment, a Bodhisattva rely upon prajna paramita and therefore his mind is no hindrance. Without any hindrance, therefore he is without fear. Far apart from all the wrong-headed views and dream images, he dwells in ultimate nirvana.
In the three temporal worlds, all Buddhas rely upon prajna paramita, and therefore attain unsurpassed complete perfect enlightenment.
Therefore, know the prajna paramita is the great mystical mantra, is the great luminous mantra, is the supreme mantra, is the unequalled state in equality mantra. It can clear all suffering. It is true not void.
Therefore we invoke the prajna paramita mantra, invoke the mantra as follows,
Gate, gate, paragate, parasamgate! Bodhi! Svaha!"


             gien



MAKA-HANNYA-HARAMISU Great Transcendent Wisdom Sutras
                                                                            
                                                                            Written by Gieb Inoue Roshi

In writing this, I thought it would be appropriate to let people know the wisdom of the Buddha with what is known well in the world, so I decided to write this without reflecting on myself. I hope this will not cause you to laugh.  

This year is the 700th anniversary of the death of Zen master Dogen, the founder of the sect, and the month of the birth of the Buddha. Being so, as a token of my gratitude, I decided to write this. I have decided to write this sutra not in words, but mainly in its true meaning. Because the "Heart Sutra" is a very direct statement of the Buddha's intention and at first glance, one can understand its actual intention.

All things exist while being empty and they are empty while existing. Where do you hold and call it "I"? It is always there, though it cannot be captured. Like the jewels in the daylight, there is no color that is fixed at any moment. Because there is no fixed color, an infinite number of colors appear, and they are free. There is no color on the ball, so it is not dyed. There is no need to remove all the colors. Because it cannot be defiled from the beginning, there is no need to use any means to make it pure. The Bodhisattva of old was the same. The same is true for people today. The five Skandhas are the same five Skandhas. Now, let him be this person, let him stand in the world, let him be free of the boundary between right and wrong, and The Buddha wanted to make the world a peaceful place, just as if water enters into water. Because there is no self, if you know from the beginning that there is no need to fight, you will have no urge to fight. It is only by this emptiness that people and things exist now. It is not a matter of acquiring them anew. It just makes you realize that you were originally that thing. 

The universe is the collection of variations of a single changing form, and there is nothing in it that should be a seed. It is like a child's toy, a block of wood, which changes into many different things in a short time, with no limit.

As the ancients sang, "If you gather them together and tie them, they will become the hermitage of the bush; if you untie them, they will become the field of origin,” there is no seed in it at all. There is no seed while being born, and no seed while dying. Life is a temporary action. Death is a temporary action and has no self. Therefore, there is nothing that creates life and death, nor is there a universe that is created. There is only the Dharma of cause and effect, which is orderly and systematic, and its results are always there. There is no private self in the Dharma of cause and effect. It appears publicly. This is why it is said, "The Buddha appears in the world because of one great cause and effect.” This is the reason why it is said that there is no way other than cause and effect. He saw that there was no law other than cause and effect. There is a very important thing to penetrate this law of cause and effect. It is the difference between the self seeing the Dharma and the Dharma seeing the self. The more you have self-view, the more impure it is. It's the way people see things. That's how bottomless it is. This is because we are over-confident in our reason. You don't know that your current reason is what leads you astray. The Buddha's Way is that since the great Dharma of the Shakyamuni Buddha's seeing the morning star at first sight, has attained the Dharma, there is no room for one single person's view. It has been thoroughly done to the utmost of nothingness which is the origin of the Dharma, so, it is not something that can be known by anyone else. When the skin of a lily bulb is peeled and the unpeeled part is gone, the immense cause and effect can be understood for the first time, which is a completely different place from what the general public sees. Now that one has devoted oneself, and there is no limit to what one can do, it is said "so vast it transcends dimension, so minute it enters where there is no gap."The heavens cannot contain it, and the earth cannot load it.  Now it is truly infinite and boundless. This is called greatness. It is called wisdom to attain this, and it is called the ultimate of the matter to never seek outside. It is also called salvation. This is reaching Nirvana. It is great ease. 

"Maha" is large and immense. It is not the same as large or small. The name is given to something that cannot be compared. “Prajna” refers to wisdom, means the realization of this immensity. “Pāramitā” is the other shore that has already been reached. This is the matter of ultimate.

"Mind" means to roll freely, like the core of tree which is the center of everything, that is said the great working of cause and effect which is innumerable changes, miraculous wonder, unlimited, tangible and intangible united, acts freely as the great function of cause and effect. 

It is said “the mind changes in accordance with all circumstances, and the place of change is indeed well and truly faint.” It is the liberty to manifest things well without things. "Sutra" is permanency. It refers to the unchanging way in which the Dharma appears without phase. It is woven by warp and weft. It is the truth of daily life woven with people as the warp and things as the weft. It is to make known our original form, which is infinite in the vertical and tenfold in the horizontal. The one who follows this is the Buddha. This is not a matter for the ancients, but our Heart Sutras. The Buddha taught us to be just like this person.

“Bodhisattva, Avalokiteshvara” 
"See" is to see through. To see through to the bottom. See without what is seen. When we see, there is nothing but what we see. Hearing and smelling are all the same. Hear without hearing. Like Fujyoza of Taigen hearing the drum sound, he got enlightened with the one sound. Everyone is always hearing. To hear is the same. It is only when we hinder ourselves that we suffer.
All people are originally free. It is not only the past Bodhisattvas. It is we who are now. The founder of Soto school, Zen Master Dogen said "This Dharma is abundantly present in each human being, if we don't practice it, it does not manifest itself, and if we do not realize it, it cannot be obtained." It is true. Even if you have it, you can't use it unless you take it out and see for yourself. It becomes pearls thrown before swine. It is the Bodhisattva who becomes the person and does things without seeking outside, forgetting the self. 
Universe is only gathering and scattering of the great four nature and the elements of things are called earth, water, fire and air. All things are the workings of these elements coming together and gathering together. People are the same. Eyes are for form. Ears are for sound. There is no substance between them. In the past and now, all are this time without mature. Time is now. Water is in the square or the round vessel and it has no form of square or round.
Although there is no form, it can become whatever it is made to. It is the Bodhisattva who is aware of this immensity of the present. 

"when practicing the profound prajna paramita," There is no mass called a person, no solid object called a thing, it is the great function formed man as the cause and universe as the conditions. The subtleness of this unobstructed function is called "profound" and the freedom to use this is called "practice". 
In fact, it is the working of meeting and parting of things that always change, not something else. In any case, we can' t help but think that there is something else that is tremendous. It is the action after this doubt is gone.

Master Zhao was summoned to the King of Qin. When he was about to be executed for refusing to comply with the summons, he asked for a week's reprieve and wrote the Treatise of Zhao. 
When he finished writing, he quietly faced his execution and said, "The four elements have no self in origin. The five Skandhas are originally empty, at this precise moment the head is on the white blade, it is still like cutting spring wind." The meaning of this is: "Neither tangible nor intangible things have a subject. It is the nature of emptiness. The life that is discarded becomes a blade, and just as the spring wind slashes and makes all plants and trees blossom without blaming others, the great compassion without conditions arises.” He expressed. What a great love! It is a single ray of light, a single salvation that cannot be burned eve if burned, that cannot be cut even if cut. This is all based on the awareness of the two empties of the human beings and the Dharma.
It’s not about ancients. Every movement you make now doesn't say being empty. It's a very intimate word, isn't it? You just need to know yourself.

 "perceived that all five Skandhas are totally empty, "  
The term "perceived" refers to the very moment of forgetting oneself. It is the moment when we realize that we are without substance. "look closely, there is a hedge where shepherd's purse flowers bloom." This flower is blooming in an unexpected place. It is blooming all year round, a land of everlasting spring. The person who has the ability to see sees. What cannot be seen is the fault of those who do not see. The universe does not hide anything for the sake of people. When Ozankoku studied with Baido, they went on an outing and smelled the fragrance of the Chinese fragrant olive, Baido asked " Do you smell this? " Ozankoku answered " I do." When the teacher said "Do I hide from you?" Ozankoku realized. That is to perceive. Ancients said "If you do not spare your body for the sake of the Dharma, the mountains, rivers and the earth will not spare the Dharma for the sake of you.” Everyone sees well. If we do not rouse ourselves and become this person, we will not even be able to save ourselves. 

“Five Skandha; 五蘊,”蘊aggregate means to pile and gather. It is also called "Yin". The meaning is 蘊蔵;loading up inside and it has darkness. You may think about something which is gathered and have power. Because of the darkness delusion arises. When they come together separately, they are just like the parts of a clock that come together and work through interrelationships. It is the Bodhisattva who has realized that there is no mass in the aggregate, it is the delusion to think that there is substance. Broadly speaking, it is heaven and earth. In a smaller scale, it is the human body. As they gathered together, the shadows were too dark to see, so various things are imagined. That's where substance comes in. They are all dreams. "form " is the unity of the four elements of earth, water, fire, and air. 
Earth is material, water is liquid, fire is heat and air is turbulence. 
When these things are united in harmony, they become people and things. 
Greatness means there is nothing to be inadequate or improper. The six roots of the body (eyes, ears, nose, tongue, body, and consciousness), the four limbs (hands and feet),and the body are called the form skandhas. The roots are what cause us cognize the six objective fields which are the basis of the six consciousness. 
"Feeling" are various sensations that six roots receive from all the surroundings. Eyes are form, ears are sound, tongue is taste, these become the root of doubts in any case. "Perceptions" is to reflect images and to take them. You catch form with your eyes, hear voices with your ears and think many things. There are no limits to what you think. According to how you think, you become delusional. This is because you see the other party. "Formations" is to cause discernment, the mind to move when it sees the other person. The most numerous of these are named as "formations". "Consciousness" is the characteristic of distinction. When this distinction is mistaken, the ordinary and the saintly are divided. If you recognize consciousness, you become delusional, and if you don't recognize consciousness, you become cosmic. This is the point where you have to practice to go thorough. In the six roots and the six consciousnesses, there arises the emotion of joy, anger, sorrow, and pleasure, which is retained and becomes the seed of everlasting distress.
It is called the bodhisattva who realizes that they are all empty. What is on Dependent Origination has no substance. This is all called emptiness. Just like a watch, each part of form, feeling, perceptions, formations and consciousness is integrated and functions, but there is no substance or concrete thing in the content. Five skandhas are all empty.There are nine hundred birth and death in single instant. All things are impermanent. Where do you grasp to be called "I"? Attaining this great function is called nirvana and tranquility. You will be satisfied and successful. If there is not a time when you are united with something and have forgotten yourself, you will not know that yourself is empty. 

"and overcomes all suffering and ill-being." 
"To overcome" is salvation. After all, when we realize that there is nothing to be rooted in, the seeds of suffering are gone and we are at ease. If we are aware that there is no pigment in the jewels in the sun, it is like not seeking them. When we realize that everything is a mutual use of cause and effect, and that there is no such thing as a body or the root of the universe, there will be no suffering. We suffer because we think there is. 
In autumn, Ryokan was looking at the moon which was so beautiful, and he entered a field without knowing it. He was mistaken for a potato thief and was struck, but without making any excuses, he said, " Those who strike and those who are stroke are also like dew, like lightening. That is how to observe and respond them." After all, with the power to realize that there is no self, both self and others were able to escape from the trouble. It just hurt to be hit.  And that was what it was. There was no other party. It is a pity that people get angry when there is nothing to be angry about. The great compassion appears from this. 
"all suffering" is four and eight kinds of suffering. 
The four kinds of suffering are birth, illness, aging and death. 
birth-- various suffering while we live.
aging--suffering of aging
illness--suffering of illness
death-- various agony toward death
agony of separation--suffering to part from loved one
anguish of seeking and not obtaining--suffering when you cannot obtain what you want 
suffering of meeting a hateful one--suffering of having to meet those who are not on good terms with each other
suffering of five Skandhas flourishing--The suffering that arises from recognizing one's own body 
The four sufferings of birth, aging, sickness, and death, together with the four sufferings that follow, are called eight great distress. The only way to get rid of suffering is to forget the self, which is the root of suffering, and unite with things to prove this. When we realize that we are all empty, we are in the midst of suffering, yet we are not hindered by it. 
It is like the free flow of water in the dense bamboo forest. 

It is like a refined elegance that a full moon with a few clouds in the sky. The suffering of five skandhas flourishing becomes suffering because we recognize this body. If we know that we are originally from the four great elements temporary harmonies, our suffering will disappear. Flourishing is “to pile up.” It is an instrument to heap up various afflictions. It is the producer. It is flourishing. When five skandhas flourish, suffering also flourishes. Because you don't know that five skandhas are empty, evil arises. The source is the recognition of the self-ego in the five skandhas.
So far, I have preached the main purport of The Heart Sutra that human beings and the dharmas are both empty and next I will preach the content in detail. In any case, it should be known that there is only the action of aggregation and disaggregation of all changing things. But in the meantime, the Dharma of cause and effect is in order, with nothing out of place. You can't take action by ignoring cause and effect. If you do not have access to this changing effect, you will not be able to understand the rest, so it is important to know enough about it.

 "Shariputra"

"Shariputra" is the first wise man among the ten disciples of Buddha. The Buddha preached this Heart Sutra to him. It is said that Mokuren was one of the ten great disciples of the Buddha, the foremost in divine power, and that he was also a non-Buddhist and a very skilled debater. Each of them is said to have had a hundred disciples. Later, they took refuge in Buddhism. They became the member in the Buddhism Sangha. 

“form is not different from emptiness, emptiness is not different from form; that which is form is emptiness, that which is emptiness is form.”
I have already explained that the five skandhas are all empty, but it is easy to make the mistake of thinking that the principle of form and emptiness are separate, I will repeat it again. If the five skandhas and the emptiness are separated from each other, the true meaning of the Buddha will not be known. The reality of things is unimaginable. There is no self while listening. There is listening while not being. There is no self in motion. It is action that is without. Now, what about you? Do not doubt that you are always the one. If you simply forget yourself and become the thing, and let the thing do what it does, there will be a time when you will be proven right. This is the Dharma gate of great peace of mind that is taught in order for you to become this person. The ancient said "Being is nothingness, nothingness is being. If it is not like this, you must not use it to keep it. " And yet, it doesn't work that way in the actual practice. I've heard that many of the koans (conundrums for Zen) have been approved, but not to their satisfaction. I wonder what happened to them.
In old days, when Hakujyu Kozu roshi was young in his training days, he went to Syofuku temple in Hakata where a large convention held. There was a monk who always sat front among the monks from all over the country. After a while, he stopped attending. Kozu roshi was wondering why, when he happened to be ill and went to the Nirvana Hall, he found the monk there. Then Hakujyu roshi asked him, he was told that he had come from Mt.Kongo from Ehime pref. When Hakujyu roshi learned that the monk was a scholar, he told him about the Heart Sutra, and the monk said "I will write the Heart Sutra and tell you about it,” and started the lecture. When he came to the point of "form is emptiness," he said, "Let's drop this." He took out the fan which he had ready and said, " I have brought out the form, but for my sake, bring out the emptiness. " Hakujyu roshi was said to be at a loss. That was the famous Kassan roshi of later days. This was when he was a young man. You can say what you want, but it's not easy. As taught in the koan, this is a matter of reason, and they are all in the range of consciousness. Be afraid, be afraid. Although we call it "form," there are all kinds of different opponents within the form, but they do not collide with each other, which is called "emptiness.” Traditionally, we see things through our human habits. When emptiness is mentioned, they think it is emptiness, when form is mentioned, they think it is form. They think that emptiness and form exist separately. To save them from this evil custom, it is said form is emptiness, emptiness is form."即 soku " means that the sand is the ground, the thing itself is the thing itself. "All opposite sides lead to absurd consideration. Dreams, illusions, flowers in the air, why strive to grasp them? " Because you get your hands on it, you are at a loss. If you don't touch it, it will be really clear. 
All things become things while they are changing, they change while being things. They each are not allowed to abide together. The perfect freedom of the change is called “emptiness.” The things that keep changing are called “form.” The order of discrimination is orderly, unbroken, and free. The problems both left and right will cease by themselves. Peace depends on the way of peace. The path of struggle begins and ends with struggle. Here is the efficacy of "The Heart Sutra" Form is to emptiness what water is to waves, and there are no waves but water. There is no water but the waves. There are various kind of waves but they don't come into collision. It is the Dharma world where everything is unobstructed. As things have no self, they are inexplicable beings. It is the void space. Observe your daily activities. To say inexplicable beings or the void space is, the whole is this, it is still within your thinking. What does the thing itself say? 

"The same is true of feelings, perceptions, formations, consciousness."
The same is true for feelings, perceptions, formations and consciousness. But, the working of the mind is special and subtle, so it looks different from substantial action. This is the unavoidable situation of ordinary people. The reason is they are based on recognition. This is why it is necessary to die at least once before we can talk about it. Zen Master Joshu asked Master Daido " What if a dead man revived again?" Daido answered " You should not be allowed to go in the night. Wait till the day break and go out." There is no such thing as a dead person coming back to life, but Joshu clarified this path by asking questions for the sake of others. There is such a person in the world." The road by night is dangerous. Wait for the dawn to go out." You should taste the words of Master Tosu carefully. Once you have truly died, you will never live again. If you come back, know that it was not a true death. When I was a child, there was an old man called Hikotaro Tazaka just in front of our temple. He died. All the preparations for the funeral had been made and the coffin was ready. At this time the old man blinked and said, "What's going on? You all gathered." He surprised them all. It wasn't a true death, it was a temporary death. Watch out. Watch out. The two Chinese Characters 即是; here and now, this is the story on the observation of illness. There is nothing better than being disease free. Dependent Origination is always same. It is Dependent Origination.

"O Shariputra, all dharmas are marked with emptiness:" 
This myriad dharma means human beings and things that myriad things are differentiated. Because these things are all beings of Dependent Arising, there is nothing fixed in them. Because there is no substance, there is no way to recognize a phase merely by the action of changing bodies. It is quite obvious when we see the real state of our daily life. Because of this change, there is infinite activity. There is the existence of society. This body, too, is only sitting when it sits. When it stands, it stands. It is not permanent.
Fundamentally, it is completely different at the moment and on the spot, nothing to wait for before and after. But because of this, they are able to manifest themselves freely and do great works for the benefit of themselves and others. This is originally the result of Dependent Arising of parents. This one is only a tool in the universe, equipped with mental effects that are the product of Dependent Arising. 
However, this Dharma of Dependent Arising is not created by father and mother. This is the reason for the greatness without necessity of using of human thinking. The following six verses are all about this. 

"they are neither arising nor ceasing, are neither tainted nor pure, neither increasing nor decreasing."
"they are neither birth nor death," means that it was not created by parents, nor is it damaged by illness. "Not" remains the great "appearing" itself, "disappearing" itself. This is the eternal infinity. This is the truth of the universe. It is changing "appearing". The unsubstantial activity in which substance cannot be recognized is called "not" or "nothingness".
After all it is the way of Dependent Origination. It is not something we can do. We are very at ease if we do not think about it as it. When we think of it, anxiety arises. There is nothing in Dependent Origination that should be born and destroyed in the first place. From morning till nightfall, what is born and what is destroyed? You should demonstrate yourself. When washing your face, or cleaning rooms, all is verified.

"are neither tainted nor pure,"
The empty sky cannot be dyed. When fireworks are displayed in the summer night, it is only for a limited time. There is no substance and no jisho; own-being (Svabhava; intrinsic nature ). Because there is no way to get tainted from the beginning, there is no way to be purified. This supreme purity is called "not". When earthly passions are as earthly passions themselves, they are as they are. What are you going to do if you look elsewhere? Dependent Origination is always the same. Even so, when one hears that everything is Dependent Origination and has no substance, one arises ones’ own human thoughts and this principle for personal gain, evil arises instantly as Dependent Origination. The other people's confusion is too great. This is where you should not let human thoughts rise. The reality of struggle is originally harmony. With your thoughts as human, you look at the point of harmonizing, and you consider it a struggle. If you get away from the human view, it is like the waves and waves on the water, there is no particular conflict. The waves are always in unison, working freely, and if we put aside our selfishness, we can achieve the goal of harmony without wishing it. It is truly a joyous path.
In Dependent Arising, there is no separation between ordinary people and sages. It is apart from the ordinary people and sages from the beginning. Know that "are neither increasing nor decreasing." is the original reality of things. Zen adepts were born from this state. Therefore, we can have the same status as Buddha. What makes us reach to this state is Buddhism. It's really magnificent, isn't it? Everybody is this person. "If you do, you will, if you don't do, you will not do anything, what cannot be done is what you do not do.” No matter who comes out, there is no way to do anything about it. What a joy of life it is. 
From the very beginning, this body and mind are far away from the thoughts of human beings. You think it belongs to you, but you can't do anything about it. This is the being as enlightened one which is beyond human thoughts. When you don't have views, it is what it is. it. It is also called the original person.

Therefore in the state of emptiness, there is no form, feelings, perceptions, formations, consciousness. There are no eyes, ears, nose, tongue, body, mind; no sights, sounds, smells, tastes, sensations, objects of mind.  There is no realm of eyes, no realm of mind-consciousness;     
There is nothing other than the six roots, the six circumstances, and the six consciousnesses working in unison. Know that life is only this operation. However, we always feel as if there is a controlling force behind it, and we feel always reluctant to leave it behind. This is ignorance. Because we think there is something else besides the thing, it becomes dark because of the shade. You come to be unclear the reality of things. If you know the true aspect pf things, those who cannot know will not know, so let them know.This is how the world progresses.
When this ignorance has gone, each of the rest twelve Dependent Arising is the being as nothingness. Therefore, the true void is subtle being. Subtle being is the true void. The universe is empty. Things are inexplicable. If this one speck of dust is cleaned, it is subtle straightaway. In this way, existence is nothingness. Nothingness is existence. In Dependent Arising, It is empty and without own-being, then, where can we hold and say "I"? Here is the transmigration in the six lower worlds. The things we touch now is whole our life, we are complete and fulfilled with the conditions. The universe manifests as the whole self.
Eyes are form, ears are sound, tongue is sweet and sour, every one of them is the Dharma. Rely on Dependent Arising it changes endlessly and there is no stopping the changes. Gutei Osho said " The Zen of the head of one finger, I use it for the life and it is never used up." It's all about the whole self.

 no ignorance, and also no ending of no ignorance as it stands, nor aging and death, and also no ending of aging and death.” 
This is an explanation of the Twelve Dependent Origination. The Twelve Dependent Origination are the way to break through this small orbit and to make us to be the great person. 
Originally, there is no self, but according to the small orbit of recognizing the self, we suffer from the small orbit of the twelve Dependent Origination by deluding ourselves inwardly that there is something that is not there. When we look outward and see large, we will realize that we have deviated from this course. The reason for that is for the sake of making us attain them. 
The elements of Twelve Dependent Origination are ignorance, formations, consciousness, form, six sense bases, touching, feeling, desire, attachment, existence, birth, aging and death. 
All things come into being and then disappear, disappear and then come into being, and finally there is no place for them to dwell. This is the reality of Dependent Origination. 
There is no limit to the steps before and after, but there is a march. 
All things in the world are enumerated, and there is nothing that is not so.
Death is the mother of birth, birth is the mother of death. 
Thus, the world is magnified, and people are entertained. 
In the past, we recognized the self without the ego and were lost in this world, but now we know for sure that we are without the ego and we are awake in our dreams. There are only various aspects of house of five Skandhas.

"Saigyo monk, the dog, the mountains and everything else are what are on the Inari Kaido, transformed by earth." There is no substance at all. Just as a bird flying in the sky has no trace, all karma is originally empty. Therefore, there is nothing to be afraid of at all. 
Ignorance is the wandering that arises from recognizing substance when there is no substance. When something without substance becomes itself without substance, it becomes clear. Because it is the great working without self and others, it is free without being bound by the small tracks. Because it is free, it is at ease. It is Dependent Arising. The void space is subtle. "The world is such spacious, why are you wearing monk kesa; Shitijou-e in the temple where bell rings? It is abundant on each person. It follows on conditions, tends toward sensation and it is free. What inconvenience is there? When it has to go, it goes. When it has to sit, it sits. Why does it need to borrow other's force? 

"There is no suffering, no accumulation, nor cessation, nor way. "
The source of suffering lies in the separation from things. When we are one with the source, there is no way to separate. If there is no separation, there is no need to seek. Always satisfied.
When Master Sozan was asked "What is the greatest suffering?" Sozan answered, "The most suffering is to be separated from things. " We seek and do not get, so we suffer. We cannot obtain anything other than the thing itself, so no matter how far we go, we cannot obtain it. 
There is always something other than the present, so we go in search of it. Now is always now, beyond the past, present, and future, and now is also beyond the third temporal world. There is no place to collect and put things in now. If it's collected, we have to remove it to get rid of what's underneath. That's how much of a hindrance it is. No need to worry about being now. Even if we don't collect them, they are always there, no inconvenience, no special need to remove them.
“A water bird goes and returns, and the trace is gone, but the path is not forgotten.

"There is no wisdom, also no attainment." 
"no attainment." is the true state of things and it is the original state of things.  
When we take a walk in the city, there is nothing we do not see and hear. This is a testimony to the fact that we are all one with things. As always being one with things, without having abode in one of those things, and return home safely. There is nothing in the way. There is nothing that can be kept. It is truly pure itself. Therefore, it is always free. 
"Without a place to abide, and yet the mind arises." This is the great enlightenment of the sixth patriarch. This is the inherent essence. 無事是貴人;Nothingness is a noble man. 

Note;無事是貴人; Nothingness is a noble person
Nothingness is not to remake, not to redo, but to be as usual. When you see or hear something, you don't redo it, you don't do it later, you just do it as it is, untouched. This is perfection. Not a single flaw. There is nothing superfluous. People who live like this are precious! He is a noble person. He is a Buddha. By nature, everyone is living like this, but without realizing it, they are looking for the most wonderful way to be somewhere else. This is a foolish person. (Kando Inoue Roshi)

The six perfections (paramita) are giving, keeping precepts, forbearance, diligence, samadhi, wisdom. They all have different names, but they are all one. The truth manifests things rightly.
The world is made up of those who give to each other. And yet things benefit the world by giving to each other without thinking that they have given to each other. 
Keeping precepts means that there is only the very thing (as the assimilation of the self to things,) when there is nothing else to interfere with, the precepts are maintained. 
Forbearance is that as it is the right thing, one can be patient that there is no need to endure. It is recognition that nothing really arises or perishes.
Diligence is that it is just it is and for the reason that there is no other distraction. Samadhi is not disturbed because of it is itself. Wisdom is to know that there is no such thing as a thing other than itself. Having perceived, it is over.
"Being in two minds arise rest and disturbance. Awakening negates liking and disliking. All opposite sides lead to absurd consideration. Dreams, illusions, flowers in the air, why strive to grasp them? Profit and loss, right and wrong, away with this once for all.” 
The Prajnaparamita transcends all things and contains all things.

"Because it is not attainment, a Bodhisattva rely upon prajna paramita and therefore his mind is no hindrance. Without any hindrance, therefore he is without fear."
Bodhisattva is the person who is aware of the Way. He has the crystal-clear eyes of truth and subtleness. He has these eyes that transcend delusion and bodhicitta, and nothing weighs on his mind. Because there is nothing to worry about, there is nothing to fear. We admit the self which does not exist, then we have fear.
All things are insubstantial, and even though they are insubstantial, they are often created and never be dwelling fore ever.
For example, a mirror reflects things and has not them stay. This is the clearness of mirror.
Fundamentally it is not that the mirror comes first and the things arrive after to be reflected. The mirror and the thing appear at the same time. Just now, what about the sound of the cicadas? What about when we look at the mountains? It is the matter of great importance that requires actual practice and thorough investigation. This is something that should not be easily observed. It is forbidden for Zen practitioners to swallow the whole thing. 

"Far apart from all the wrong-headed views and dream images, he dwells in ultimate nirvana." 
"Birth and death are the life of Buddha." This phrase is very simple but it is a matter of great important to us. This is the word of Master Dogen. In the past, he went to China for this important purpose, and studied under Master Nyojho and got the result. It is the result of real practice and thorough investigation. This month is the anniversary of the death of Zen Master Dogen. The descendants will never forget it. 
Having awakened from the dream of delusion that there is life and death to be separated and nirvana to be attained, the view of subject and object has died out and all we can do is to see and hear. 
Now is neither birth nor death. In addition, now is the time of now leaving the present. This is where there is no other satisfaction to be sought. This is success. This is the land of great peace and ease. 

"In the three temporal worlds, all Buddhas rely upon prajna paramita, and therefore attain unsurpassed complete perfect enlightenment. Therefore, know the prajna paramita is the great mystical mantra, is the great luminous mantra, is the supreme mantra, is the unequalled state in equality mantra. It can clear all suffering. It is true not void. Therefore, we invoke the prajna paramita mantra."
Things all do not exist while they are existing, they exist while they are not existing. There is no staining. Like the reflection of a shadow in a mirror, the mirror and the shadow are simultaneous. The mirror comes first, but not waiting for things to come. It appears at the same time as the mirror, becoming a person, becoming a thing. There is no other mirror. Perishing is also at the same time. Hence, there are no traces of things that have appeared on the mirror, and there are no traces of things that have left. There is no trace of anything. Because of this it manifests freely and perish freely and it is limitless. There is no mind to reflect in the mirror and no mind to be reflected in things. However, this path is continually being followed.
“A water bird goes and returns, and the trace is gone, but the path is not forgotten." It is only when you have these clear eyes that you become the person. The Buddhist ancestor.  
The Sutra says, "The mind, Buddha, and sentient beings are all three indiscriminate.” There is nothing that is not so. It is the essential nature of sentient beings. It is the fact of being now. It is already abundant on each person. Is there anyone who is not this person? The only thing is that those who know it know it, and those who don't know it don't know it and are lost. The thing is always what it is. Now, what is this thing that raises its hands and throws up its feet and carries water and carries the bush? What is this? Directly perceive and perceive. Often with human thoughts, you overlook this important matter. It is a dreadful thing.
That's why it is said" If we do not practice, it does not manifest, if we do not get enlightened, it cannot be attained." 
Originally true void is being subtle, being subtle is the true void. It is something that should be beyond our ability to control, but because it is not, we all suffer. To part from this suffering, we need to practice. But, "Complete it is like great vacuity, nothing in excess with nothing lacking." This is the true aspect of things. 
Keeping your eyes on and observe promptly. When a person speaks, what does his mouth say? Does it say, to part from? Does it say to be oneness? nobody knows. However, it always let this one be free. We have never spoken with the mouth of another. We have never walked on someone else's feet. 

There is no lack of people in all kinds of situations. They do not live with the help of others. It means that we are all what we are, and irreplaceable. A person of integrity and a person of not integrity are both on the same condition, and are going on the same way, one ignores the personality and the other respect the personality, some suffer, some enjoy. Sentient beings make the enlightenment delusion, and bodhisattvas make the delusion enlightenment, it is said.
"The dangerous edge of ice is originally water."  
"It is gold that can become a treasure or a curse depending on the mind of the one who sees it." " The best way is not difficult, it only excludes picking and choosing, once you stop loving and hating, it will enlighten itself." That is sure. Correct. Who can doubt it? 
If you think you have an ego, let it go. Let your mind become a mind of practice; the mind of deportment itself. The Way will manifest itself. Come to this point and see. You will know yourself that you are original person from the beginning. 
The ancients said, "If you do not spare yourself for the sake of mountains and rivers, and the earth, the mountains, the rivers, and the earth will not spare the Dharma for the sake of you." 
"When did you start to think that the mind that is not the mind is your mind?”Be that person, be that person. 
This is Prajna Haramitsu; The transcendent wisdom. Master Reiun said with joy " From the first sight of a peach blossom, there is no more doubt.” In proof of this, Master Isan said, "Those who enter through Dependent Origination will not be lost forever.”  Master Reiun obviously became the thing itself and forgot himself completely. He forgot the fact that he had forgotten. What a joy! It is only when one is this person that the joy comes. In Master Dogen's tanka poem, "In Spring wind, peach blossoms peep out, no doubt on branches and leaves."
If we recognize the entity here, we cannot be saved. There is no recognition of substance in substance." The things we touch now are whole our life, we are complete and fulfilled with the conditions, don't dislike that we are not adept enough to be a man of skill." It is always only itself and limitless with the universe. It is the great ease land. It is the ultimate. It is the place of Gen-Gen-Gen. 

Note; Gen-Gen-Gen 
Gen-Gen-Gen is beyond the ultimate, it cannot be fixed as the ultimate. Reality remains nowhere. ( Inoue Kando Roshi.)

Even if it dies, it does not die. Even if you were to burn it, it would not burn. Worrying about what will happen after death becomes a waste of time. " Whole body like a mouth, hanging in the space. Not asking if the wind is east, west, south, or north." We are wind chimes hanging from the eaves. There is no need to use any power to accomplish anything. We are all protagonists of the same universe. All the Buddhist ancestors came from this. Without him, there is no Buddha. When a person tries to ask what is this state, his body will be cut in two. Watch out. Watch out. 

Note; When a person tries to ask what is this state, his body will be cut in two. 
If you get to thinking, you will become two things. It's a distinction. We are learning that we need to divide a thing into two parts to understand it. When I asked, "What about the part where your hands are together?” It's like you can't see where they are together because you have to open them up. (Kando Inoue Roshi)

This is the supreme and highest Way. There is no place to seek. And it is Impossible to throw away. So easy. So joyful. The world's hardships and pleasures have fallen away, and as Master Unmon said, "Every day is a good day. " “When one becomes a Buddha, he surely becomes Shakyamuni Buddha." "This is mind here and now is the Buddha. Mind here and now is the Buddha, who is this? “When is it? we want to practice and investigate such.
That is what is upon each of us. It is abundant. And who do we search for? It isn't there while it is there, it is there while it isn’t. This clear-eyed power, emptiness is as emptiness, form is as form, it cannot stay. In which place should the devil be attached or should it be called at? This is because it is without substance. 
Since Great Teacher Tozan entered the mountains, the local gods have never been able to see him, which is said.
When Zen Master Hoyu worked on Zen retreat alone in the mountains, he did not show his face at all when meals were served, when he came to for practice one day, and asked why he had not come for meals, he replied that he was always receiving offerings from the heavenly beings, but the Fourth Patriarch scolded him, saying, "Do you still receive offerings from the heavenly beings?” It is said that heavenly beings no longer make offerings after obtaining the essential and needy things. "The small Yin is hidden in the mountains, and the large Yin is hidden in the city." It is a place where no man has ever been. It is a place where fields have been lost. 

Note; 陰Yin is wrong. It's the word for retreat. To hide from the public eye without seeking a success. Not seeking success in life, one hides from public. 
韜晦 tokai ; self-concealment, To conceal one's talents, position, status, or deeds. This refers to the tenth of Ten Ox Herding Pictures;入垂手;Return to Society  From the beginning, there is no need to look for the original state. Ordinary.
As long as there is something that is considered special, it is a problem (something that looks like the Dharma, something that looks like enlightenment, flashes out). 
Immature and insufficiently enlightened hermits hide in the mountains for fear of being troubled by their circumstances, while thoroughly enlightened hermits do not hide in the mountains, but rather in the city. (Kand Inoue Roshi)

There is this great thing in an unexpected place. 
"Because it is only the Dharma to be written on the high rocks, where the waves of the rough seashore cannot surge." 

Note; "Because it is only the Dharma のりnori(Dharma, laver)to be written かきKaki(oyster, write)on the high rocks, where the waves of the rough seashore cannot surge." It is said to be a poem about the extralinguistic transmission of the Zen Dharma. This is a phrase composed by Zen Master Dogen. The truth of what is not human thought, in a place where people cannot come near, is unfolding before our eyes. In the place of the extralinguistic transmission of the Zen Dharma; awakening cannot be experienced with words and letters, it is the taste of the plum jujube that I am drinking right now. It is only when you are drinking it that it tastes true. In fact, everyone has done it and knows about it. You don't notice it because you are in a world where you are imagining that such a thing is not so. (Kand Inoue Roshi)

According to the eyes of Hannya, there is no doubt that there is a path to the end of all wanderings and suffering that the world is unaware of. The following is the praise.
呪;Curse; The curse is magic word, it is mysterious. It's something beyond what we can think, beyond what we can imagine. It is a true word, a real proof. it is the reality. There is no room for a doubt. It is also called Dharani, a mystic Buddhist formula. Dharani is called having all, having equally.
総持; having all, is that when there is nothing to truly think about, you can always try your best to throw it away, but you will never be able to do so. Therefore, what is sweet is always sweet.
等持; having equally means that if there is no self, one should hold everything equally, just as a shadow appears in a mirror, there is nothing to dislike, it is unavoidable.For this reason, if you believe in it and do it directly, its effect will be immediate. It is a matter of magic, being free from doing, or of peace.
In the Lotus Sutra, "Recite one word, Namu Buddha; believe in the Buddha," and even if a child idly draws a statue of the Buddha or a pagoda on the ground with his fingers, all will attain Buddhahood. Even now, when we chant a single word of incantation and call it Prajna, we are sure to eliminate the root of all suffering and attain great Bodhi. Therefore, it is said, to eliminate all suffering is true, but not vanity. 
I urge you, do not doubt, go straight forward. "Intrepid sentient beings, are in the single mind of attaining Buddhahood." "If you do it, you can achieve it. If you don't do it, nothing will be achieved. If it cannot be achieved, because you don't do it."
"The great mystical mantra" Devine is marvel mystery. He is majestic. No one can stand against it. Because it is something to be feared, it was compared to the divine power of Prajna. Even Zen adepts cannot be equated to this. No one is allowed to appear before the sword of Prajna. There is no way that any other demon gods can see it. That is why from ancient time many people in the world have high regard for The Heart Sutra and think of it the sutra of self-defense. For example, when you are aware of danger or you lost the way in a night trip, it fills on you with an incantation, then it makes everything clear. Like that the way manifests itself as all what you think of have perished.
It is marvel incomprehensibility and it makes being non-being, makes non-being being. It makes the heaven the earth, makes the earth the heaven. This is the power of Prajna. It is the mystical mantra that can respond to anyone and create anything. 
"The great luminous mantra" is to penetrate to the center of all things, so that there is no remaining Skandhas. Human feeling, regrettable, wanting, hateful, adorable, it penetrates what are those aspects and purifies the impurity of people’s life. Those nature is originally empty and unsubstantial. It was saw through that karma was essentially empty. This is the power of great luminous power of Prajna. As in the story of the old woman’s seeing through in the Mount Tai, all the monks were laughed at by the old woman when they heard the way of Mount Tai, but Master Joshu was able to see into the belly of this this reckless old woman. Like other monks, on the way to the Godaisan, the Manjyusiri seminary temple, he asked " Which way Should I go? " The old woman said " Go straight." Joshu took a few steps, and then the old woman laughed loudly and said, "This is another good monk, but he will not go as usual.” Joshu remarked to the disciples, but he only said, "I have penetrated." This is the part of Josyu's penetration. To penetrate thoroughly. Do it yourself and see. There will be time when you laugh loudly having penetrated yourself. What more do you want to say? If going forward, it is not near or far. This is called "The great luminous mantra."
"the supreme mantra" is the greatest mantra of all. As ancients say, " Holding the heavens and the earth in the belly, it is a beggar." It is the subtle mantra which makes the universe our own, if we recite one word. However, it is not tainted with this, it is always the state of vigorous activities. Master Dogen says, "I came home with empty hands. No dharma even a single slightest hair." This is a testimony to the supremacy of Prajna. It is just the event that he realized by the sound that the monk next him was hit by the teacher while sleeping. But even though it' s fallen out, he is precisely the man of universe. It is not only the ancients, but also the people of today. Don't fall behind others. You are the child of the rich, not be the child of the poor. “We should love, we should respect. Through our conducts and observance, the conducts and observance of buddhas will be manifested and the Great Way of buddhas is realized." This is Prajna.
"The unequaled state in equality mantra" Equal is to be equal to what is incomparably great. It is every single great light which is the only one and not mixed with the others. 
Long one is a long dharma body, Short one is a short dharma body. 
Master Unmon says, " "All people are living in the light, but what about your light? " Unmon says, "A country yokel!" Each is the great brightness. Who has not seen it? Master Joshu says " we come from a Buddhist seminary and leave from it. Where else can we seek a dojo? " The whole is itself. Everything becomes the self and is manifested. Then, for the first time, seeing the Buddha and realizing the Dharma, and all things will be cut off. 

Note; to cut off, 
Each of our function of the body and mind itself is the state of Dharma and the content as realization. It is not an object like meeting buddha or seeing Dharma. (Kando Inoue roshi,)

This is what people prove themselves. Who doubts this? Master Gensya said, "Bodhidharma did not come to the China (Eastern Land), the Second Patriarch did not go to the India (Western Land)." He also said "I have never deceived others." Hearing this Master Seppo rejoiced. Be that person. Be that person and prove it oneself.

"So, proclaim the prajna paramita mantra, proclaim the mantra that says, Gate, gate, paragate, parasamgate! Bodhi! Svaha!"
What is original is not something you receive from people, you are what you are. You don't borrow help from others, nor can it be borrowed. Your own hands are not moved by others. Who hides this? Who is not that person? "Compared the sky to the enlightenment, it is like a drop in the great ocean." Prajna is immense, immense. Mantra, go(we), goes (other) go to the other shore (itself), have gone to the other shore (only itself). The Way is accomplished. It is a curse to completely cease seeking mind and to share great ease with all sentient beings. You are sure to go, you are sure to make others go, you are sure to make all go, and the path is complete. 
It's not by the letters. If you recite it directly yourself, you will be full of proof of it. It's the one that knows best. When you are testified by the thing itself, you become the state that the body and mind is casted off. You will realize that you are originally without self. The above-mentioned, the mighty Hear Sutra, it’s full merit and virtue is actualized by the mantra; Dharani. Truly having equally. "Being within a form, goes over the head of form." 

Note: "Being within a form, goes over the head of form. Every day, by moment, we lead a life seeing and hearing. The life is centered in the form of seeing and hearing, while this form is far from thoughts, without thoughts. The point of your attention is to go over the head of form. (Kando Inoue Roshi.)

Believing that the Heart Sutra is in one's original face, you should not use your thoughts when you deal all the matters. 


Note: Heart Sutras, 
Heart Sutras is the description of yourself. It more than certifies yourself.  Believing itself is doubtless. Before recognizing it is settled like that. (by Kando Inoue Roshi) 

Let you do as you see, as you hear, as you do, as it testifies, and let you not rest, then, you will not doubt that one day this day will come, and you nod and are filled with amazement without knowing it, it is doubtless. 
"If you want to attain such a thing, you must be such a person. Since you are such a person, why trouble about such a thing? " 
Do not answer the other clamorous demands of passion. Ingenious practice is still like picking lotus out of fire. 

祝;Congratulations! Now. 
Now is being shed. Being shed is Now. Mystical marvel and subtle. It has already lost being shed, ever lacked impureness. How marvel. How subtle. This precise moment.


Afterword

Inoue Gien Goroku on Adjunct the Lecture of Hear Sutras; Collected Sayings of Gien Inoue Roshi was published in 2014 by Tetsugen Inoue Roshi and Abbot Tesshu Inoue of Ryusenji. It was compiled from the talks left behind by Gien Inoue Roshi, with 103 headings representing the essence of Zen. 

Gien Inoue Roshi teaches us to learn from the activities of our own body and mind, and to learn from the functions of the six organs: the eyes, ears, nose, tongue, body and mind. In this book, there are concrete points to learn from actual daily activities. 

The Heart Sutra was written by Gien Roshi when he was in his sixties, and it is a powerful and rhythmic discourse.

Jinen Nagai Roshi has been using this book to teach the Dharma. As an English-speaking master, he is visited by Zen practitioners from overseas.

After Jinen Roshi’s missionary trip to Australia in 2017, I began to translate the text into English with the advice of Jinen Roshi. 

In translating, the difficult words were taught to me by Kando Inoue Roshi, the fifth son of Gien Roshi. I have inserted them as notes.

I hope that this translation will be useful to Zen students abroad.

I am grateful to Jinen Nagai Roshi for his guidance in the translation and for using my translation in his Dharma talks.

I would also like to thank Kando Inoue Roshi for his guidance.

                                             Sokan. S. Tatsuta

Brief History of the auther

Gien Inoue Roshi (1894-1981)

Born in Hiroshima1894.The second son of Rev. Ganko Inoue and Masano Inoue.

1907 Ordained as a Zen monk at age of 13

!912 assigned Head Junior monk and completed Hosshinshiki 

He devoted whole-heartedly in to practice. 

He met true teachers like Genpo Kitano Roshi, Shosan Ueda Rhoshi, Dozan Sugimoto Roshi, and Toin Iida Roshi. He was given Inka shomei.

He registered as resident priest of Ryusenji in Hamamatu in 1924. 

Even though he had the experience of being enlightened, he had hard time to be free from grasping it. 

1931 He started to hold practice in Ryusenji. Since then his teaching spread to Shizuoka, Tokyo, Hiroshima.

Many monks gathered and practiced there in poverty. Many enlightened people appeared one after another.

1981 Passed away at age of 88                      

 Translated by Sokan. S. Tatsuta

Information 

Nagai Jinen zazenkai   

Cleveland Zazen-kai    

                        

 





 MAKA-HANNYA-HARAMISU Great Transcendent Wisdom Sutras
                                                                                  
                                                                      Translated by Tang Sanchang Fashi Xuanzang

Bodhisattva Avalokiteshvara, when practicing the profound prajna paramita, perceived that all five Skandhas are totally empty, and overcomes all suffering and ill-being.
O Shariputra, form is not different from emptiness, emptiness is not different from form; that which is form is emptiness, that which is emptiness is form. The same is true of feelings, perceptions, formations, consciousness.
O Shariputra, all dharmas are marked with emptiness: they are neither arising nor ceasing, neither tainted nor pure, neither increasing nor decreasing.
Therefore in the state of emptiness, there is no form, no feelings, perceptions, formations, consciousness. There are no eyes, ears, nose, tongue, body, mind; no sights, sounds, smells, tastes, sensations, objects of mind. There is no realm of eyes, no realm of mind-consciousness; no ignorance, and also no ending of no ignorance as it stands, nor aging and death, and also no ending of aging and death. There is no suffering, no accumulation, nor cessation, nor way.  There is no wisdom, also no attainment. 
Because it is not attainment, a Bodhisattva rely upon prajna paramita and therefore his mind is no hindrance. Without any hindrance, therefore he is without fear. Far apart from all the wrong-headed views and dream images, he dwells in ultimate nirvana. 
In the three temporal worlds, all Buddhas rely upon prajna paramita, and therefore attain unsurpassed complete perfect enlightenment.
Therefore, know the prajna paramita is the great mystical mantra, is the great luminous mantra, is the supreme mantra, is the unequalled state in equality mantra. It can clear all suffering. It is true not void.
Therefore we invoke the prajna paramita mantra, invoke the mantra as follows,
Gate, gate, paragate, parasamgate! Bodhi! Svaha!


般若心経

(On the 12th Nov.1980 In spite pf his illness, Gien roshi preached “Hokkesan”; Tribute to Lotus Sutra. This was his last advocacy.)

The last thing I would like to talk about is that although there are many things mentioned in the sutras, in the end, it is not the sutras themselves that are of use, and even if I say the word "sutras", why should the word "sutras" (in a loud voice) be on you now? What is it?
     All you have to do is to settle on this one thing. There is no need for anything else. Once that is settled, the true meaning of all the sutras will naturally become clear to you. Therefore, rather than trawling through sutras, you should really do zazen, stop using yourself, and continue to pay attention from beginning to end.

If you do that, you will encounter unexpected circumstances, and you will surely gain the realization of it. It's definitive. That is your final point. In the end, it has been decided that there is no place for you to settle down unless you follow this Dharma.

So, as long as you stop using your ego mind, you will definitely be able to achieve this awareness. That is the state of the Dharma.

Everyone, please really do your best.


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