Regulating Sexual Desire

I have heard from my student that in USA, several Buddhist leaders laugh at Ven Brad Warner's Buddhism as porno Buddhism, looking at his blog called "hard core zen". Therefore I looked at his blog recently, but it was only a picture, in which a tall stylish woman, who is wearing her swimming suits, appears to a swimming pool to jump into the water.

Therefore looking at such a very common picture, I noticed that those Buddhist Masters in US haven't been successful yet in regulating their sexual desire. Because I noticed that those very sincere Buddhist Masters haven't known the method of regulating sexual desire, which Master Dogen describes in the chapter of Shobogenzo, which entitled "Kuge, or Flowers in Space" (43) yet.

The Chinese word Kuge means Flowers in Space, and the words suggests simbolical expression of interectual consideration, or sensitive perception. In other words Kuge means what we think in our brain, or what we perceive through our sense organs. So it is possible for us to think that Kuge is simbolical expression of intellectual thoughts or sensitive perception, which are not real entities at all, but at the same time they are very convenient methods to grasp the Universe as if it were some kinds of thoughts or sense stimuli in our human civilization.

Master Dogen explained his philosophical ideas in chapter "kuge," and near the end of chapter he descibes an excellent method to regulate our sexual desire actually.

Master Dogen quoted a Chinese poem, which was composed by a Chinese man called Cho Setsu, who was a mandarin in the Chinese Government. The poem says;

Brightness is serenely illuminating the whole sands-of-ganges world.

All souls, common and sacred, are my family.

When not one image appears the total body manifests itself.

If the six sense organs are slightly moved [the mind] is covered with clouds.

By eliminating disturbances we redouble the disease.

To approach the Truth intentioally is also wrong.

In following worldly circumstances there are no hindrance.

Nirvana, and living-and-dying, are just flowers in space.

And the most important point in regulating sexual desire is in the 5th line of the poem, that is, "By eliminating disturbances we redouble the disease. " And for this line Master Dogen added his own comments. "We have not been free of disease hitherto; we have had the Buddhas bug and the patriarch bug. Intellectual excluding now adds to the disease and augments the disease. The very moment itself of eliminating is inevitably disturbance. They are simultaneous and are beyond simultaneousness. Disturbance always include the fact of [trying to] eliminate them."

Reading these lines of "Kuge" in Japanese when I was very young, I was much surprised by the excellency of Buddhist philosophy, which has pierced through almost all so excellent philosophies and religions in the world by indicating the ultimate Truth of the Universe so clearly.

Dogen Sangha Leadership

Dear Nishijima Sensei:

when you wrote: "I think that this point is very important for maintenance of Buddhist tradition, and so I like to proclaim my own opinion rather formally" then the Dogen Sangha International might have increased overall attention in response.

Although I am in a somewhat different world altogether, I think the traditional harmonious transition from one leader to the next can be appreciated by all who have some sense of 'wa' and also understand that with the 'rise of self' begins the fall of humanity.

Sodé no furi-awasé mo tashô no en-

Warmest fraternal regards,
Charles (O-cha-ryu)

Mr Luetchford's criticism against me

Dear All Members of Dogen Sangha International,

I received a rather strange letter from Mr Michael Luetchford yesterday, and I thought that it might be necessary for me to write my answer to him openly utilizing Dogen Sangha Blog. Because even though the address is written to Ven Brad Warner, but I feel that the main object of criticism might be Gudo myself, and so I would like to express my opinion clearly in my blog. For making the structure of descriptions clearly, I quote his letter first, and then I will write my opinion. The sign (M.L.) suggests Mr Michael Luetchford, and (Gudo) suggests Gudo Wafu Nishijima.

(Mr. Luetchford's letter to Ven Brad Warner, and us.)

(M.L.) Hail successors of Nishijima Roshi, all of us.

(Gudo) I remember that I have indicated only Ven Brad Warner as my successor in Doge Sangha International, therefore M.L.'s recognition might be a little wrong.

(M.L.) Sorry for the delay in responding, but we have been away for 2 weeks.

(Gudo) Very nice expression.

(M.L.) Brad, are you nuts? What prompted you to accept the position of leader of a virtually non-existent organisation (virtual organisation??) when you say you don't really want to, you don't know what it really means, and you don't know what you want to do?

(Gudo) I think that Mr Luetchford's opinion seems to me too much abstract and not real to me.

(M.L.) Have you perhaps started to believe that the old man is somehow infallible, and that although you say you can't think why he would want you to take over something that doesn't really exist, that somewhere he has some magical knowledge of the future and your inherent capabilities to lead us all? Do you perhaps believe that somehow Sensei is acting from a deep and pure buddhist intuition that may be infallible? Because it seems to me that is what Sensei has started to believe about himself in his old age. But that's doesn't seem to be how most of Sensei's older students feel about him.

(Gudo) I think that Dogen Sangha International really exists on the earth already, and it is working in cooperation with divisions of Dogen Sangha groups, which have been working for 50 years already. I am sure that each leader of Dogen Sangha groups will continue their valuable efforts further, and the cooperation between the former Dogen Sangha
groups and Dogen Sangha International will work together friendly. I am afraid that Mr Luetchford is making his efforts to produce some kinds of tumult in Dogen Sangha International.

(M.L.) What does your "many months of working out the decision mean? Do you mean that it took you many months to convince yourself that the old man knows what he is doing, as against the feeling you write of that "you knew for certain he was crazy"? Have you not heard what happens in the brains of some very old people. Have you not heard that they become strange and do strange things and make strange decisions while seeming to be perfectly lucid at other times? I and others have been the recipient of so many strange decisions from Sensei over the last few years, that it is the only conclusion that makes any sense. Why do you want to believe in Sensei's infallibility so much? Is it because you believe it will then pass mysteriously to you?

(Gudo) Mr Luetchford! Thank you very much for your kindness to worry about my brain so much, but having begun to think about such a problem, I have passed more than 50 years, because it is very natural that when we have begun organizing a Buddhist group, we have to think about the problem of successor soon. I would like to know your opinion of so many strange decision fro me over the last few years.

(M.L.) You write such an insulting brush-off to any members of the sangha who might possibly not agree with you or might want to discuss with you, that it makes me wonder what you have been up to on your tour of TV shows and magazine articles as a minor celebrity over there in the US, sitting around in your bright golden robe and waving your stick around. What do you mean when you say "To those of you who are resigning, farewell, have fun."? Is it just your way of protecting yourself against criticism before it comes? Too arrogant by far, and very much like "Either you come along with me although I don't know where I am going, or f*** off; I don't really care which!"

(Gudo) We should not limit ourselves only inside, which we have.

(M.L.) What is dogen sangha international? If you have publicly accepted the role of "leader" of an organization that its founder has stated clearly includes us all, then its up to you to work that out and let people know what you are going to do as their leader. Not just dismiss people with slick words. Couldn't you have done this during the months of "working out the decision"?

(Gudo) I have begun writing Dogen Sangha Blog since 29th, November, 2005, and I have explained what Dogen Sangha is for about 2 years, and furthermore I will continue such a kind of informations for members as far as possible, therefore I would like to ask you to study Dogen Sangha as far as possible utilizing my blog.

(M.L.) Could you try again to explain your position on a day when you don't have "an awful lot of work to do for my "real job"? I think that is the least you could do if you accept the position. Hey, what's an hour or two working out how you will lead a group of practitioners into the 21st century, compared with the months you took to "work out the decision"?

(Gudo) I think that if Ven Brad Warner continues his daily life as usual, he will do a lot of works for promoting Buddhism so clearly.

(M.L.) Anyway, why is it necessary to have "dogen sangha international"? Aren't we all doing what we can as individual teachers to spread the practice of zazen and Dogen's teachings? Do you have any idea what other Dogen Sangha people are doing? Are you at all interested? Do we need someone like you to head us up?

(Gudo) Having founded Dogen Sangha International, there are so many changes in Dogen Sangha experienced. Therefore the big difference of future might be expected to Dogen Sangha so much.

(M.L.) Just because the old man wants it, or you have convinced yourself to take it on, doesn't change things for me. Yoko and I were co-founders with Sensei of Dogen Sangha (the other co-founders have all left Sensei), and we have been witness over the years to the events that have taken place in our sangha through Sensei's poor judgment and ambition. Some of us know how stubborn Sensei is and how over the years he has sometimes manipulated, bullied, enticed and plotted to get what he wants irrespective of the effects on his students. He may justify it as being buddhist "action". But I think it is just the character of the man, and it is one reason why so many of his students have left him over the years. But do everything he wants and you get a smooth ride. That seems to describe your experience with him. The persona that he is now presenting on his blog is very different to the man who we have come to know, revere and love over a period of 30 years.

(Gudo) Before your comming to Japan, I have established Dogen Sangha already, and Mr Jeffery Bailey has been working for Dogen Sangha already, and so it is impossible for everyone to recognize that you were a co-establisher of Dogen Sangha at that time.

(M.L.) What is the difference between "leader of dogensangha international" and "successor"? Are we not all successors? How come Sensei wants to choose just one of us? Did Rempo Niwa choose one successor? Did Kodo Sawaki choose a successor? Did Master Bodhidharma prefer one successor over the other three? And James's idea of a democratic sangha of brothers and sisters misses the point completely. But what Sensei says about it being a buddhist tradition is just not acceptable.

(Gudo) It is necessary for us to have only one successor of Dogen Sangha International, because Dogen Sangha International exists only one, but in the case of successors of Dharma, there can be so many, because I have given Dharma so many times to my students already. Therefore it is necessary for us to remember that the leader of organization, which is only one, is just only one, but in the case of Dharma, which can be given many times, can be many.

(M.L.) What is this all about? Is it about making an organisation that really encompasses and unites all Sensei's successors so that we work with and support each other in teaching Dogen's buddhism, or is it an old man's desire to preserve his own personal legacy, something that really seems over the last few years to be having the opposite effect?

(Gudo) The situations are like this. I have presented Dharma so many to my students, whom I esteemed to be able to receive Dharma. And later I found necessity to make much more big organization, which works throughout the world, and so I ordered Brad Warner to such a job.

(M.L.) Come on Brad, open your eyes if you have any. Sensei seems to have lost his several years ago.

(Gudo) Buddhist efforts can never be boxing, and so it is necessary for us to take care not to become like a boxer. A few years ago, a rumor that Gudo Wafu Nishijima was going to die, however, I have been still living. What shall I do? I hope that all members of Dogen Sangha will think about so valuable historical meaning of Dogen Sangha, and cooperate together to accomplish our historical mission sincerely.


With best wishes Gudo Wafu Nishijima




Mike & Yoko Luetchford
Dogen Sangha UK

Too many Questions

Dear Master Nishijima,

1.) Do you think that listening to a Dharma Talk/ Kusen during Zazen is different, or has a better effect, then listening to a Dharma Talk while not sitting Zazen?

2.) Where is the origin of so called Kusen, and why are people who see themselves in the line of Master Dogen use such a method while Master Dogen never mentioned it?

3.)Do you think it is a good idea to hit a Gong/Bell during Zazen, every 5 minutes, to wake people up from their thoughts, like some Zen Groups do?

4.) I would be interessted of your method to run a Dojo. What rules for Kinhin, Dharma Talks, Clothing, Incense, and Ceremonies would you recommend.

5.) Do you think that when there are things in aDojo one didn`t like, it is a challenge for this person to let go his dislikes, for example Kusen, and sit there anyway, so that his dislikes sort of intensivie his Practice, because of letting them go. Or is it better to search for conditions Soto Secwhere those dislikes aren`t present.

6.) Sometimes I think some Zen Masters want to annoy their students, by giving them much discomfort, for example by critcizing them, suddendly chanting long sutras/dharanis during Zazen or give Kusen. Is the right way to life with such Masters to let ones aversions go, or search for another Teacher?

7.) I hope that in the future there will be more Zen Groups who practice in your style!

Thank you very much!

Markus


Dear Markus San,

I am very sorry that I haven't noticed your important questions for rather long time, and my answers for your questions are as follows.

1.) Do you think that listening to a Dharma Talk/ Kusen during Zazen is different, or has a better effect, then listening to a Dharma Talk while not sitting Zazen?

(Gudo 1.) Frankly speaking, a Dharma Talk/ Kusen during Zazen is very wrong habit in Buddhism.
According to Master Dogen's teachings during Zazen we should not speak anything. Therefore the habit to speak anything in Zazen is a serious violence of Master Dogen's teachings.
But at the same time it is very important for us to discuss Buddhist philosophical problems theoretically when we are not doing Zazen, and so we should have time of discussion positively.

2.) Where is the origin of so called Kusen, and why are people who see themselves in the line of Master Dogen use such a method while Master Dogen never mentioned it?

(Gudo 2.) I do not know when Kusen during Zazen has begun in Buddhism, but generally speaking it seems not to be Buddhist, and so Kusen in Zazen should be stopped absolutely.

3.)Do you think it is a good idea to hit a Gong/Bell during Zazen, every 5 minutes, to wake people up from their thoughts, like some Zen Groups do?

(Gudo 3.) Frankly speaking, I think that it is very bad habits to strike bells or wood during Zazen.

4.) I would be interessted of your method to run a Dojo. What rules for Kinhin, Dharma Talks, Clothing, Incense, and Ceremonies would you recommend.

(Gudo 4.) I have never had a method of Kinhin to run a Dojo at all. I usually follow Eihei Shingi solely, and I generally do not follow what were not written in Master Dogen's books.

5.) Do you think that when there are things in aDojo one didn`t like, it is a challenge for this person to let go his dislikes, for example Kusen, and sit there anyway, so that his dislikes sort of intensivie his Practice, because of letting them go. Or is it better to search for conditions where those dislikes aren`t present.

(Gudo 5.) Whether we like or not, it is impossible for us to refuse what we do not like without reason. Therefore it is necessary for us to research the original criteria historically, and we should maintain useful habits as far as possible.

6.) Sometimes I think some Zen Masters want to annoy their students, by giving them much discomfort, for example by critcizing them, suddendly chanting long sutras/dharanis during Zazen or give Kusen. Is the right way to life with such Masters to let ones aversions go, or search for another Teacher?

(Gudo 6.) If a some Master wants to annoy his students, by giving them much discomfort, such strange behavior suggests that the Master can never be a good Master, and so I think that it must be good decision for students to leave the Master.

7.) I hope that in the future there will be more Zen Groups who practice in your style!

(Gudo 7.) Thank you very much for your encouragement to me.


Thank you very much!

Markus

Dear Master Nishijima,


Thank you very much Master Markus!

Gudo Wafu Nishijima

My Haiku (counting 5-7-5)

Dear Nishijima Sensei:

za-tsu-o-n-to
ho-u-sha-se-n-hassu
ta-i-yo-u-ka

The 5-7-5 counting is a little difficult to see for some.

Cognitive content in English:

Have you ever heard
The sound of the Sun
Or seen the light of day?

HAIKU
(My answer: Both equally exist as illusions.)

Sensei, okeiko domo arigato gozaimashita,
Charles (O-cha-ryu)

Question for Sensei.

Nishijima Sensei, two months ago I was fired from my job for drunkeness. I have laid around my home since in despair. I do not feel the will to go on while my bills (including mounting child support) are growing. Zazen isn't doing anything for me. I think I know reality, but I can't seem to get motivated. Is there any excuse for my ineptitude?

PhilBobSquareHead


Dear PhilBobSquareHead San,

Thank you very much for your question. I think that the state, which you are meeting now, is never easy for you to get rid of. Because human life is always a kind of action. But I guess that
you do not like to act. Therefore you do not like to save yourself at all.
In such a situation, if you like to become happy, it is the most important point for you to do something. If you like to take a walk, it is necessary for you to go out putting your shoes. If you feel that your room is a little dirty, it is better for you to clean it. If you feel hungry, it is better for you to eat something.
Like such a situation, human life is always doing something, and so it might be solution for us to do something first.
If you do not like to do anything, I am afraid that there is no solution.

Gudo Wafu Nishijima

Zazen between heaven and earth

Dear Nishijima-sensei,

What advice would you give regarding zazen practice for someone facing a life-threatening illness? Accepting impermanence is easy to do when one is healthy. But when faced with the ultimate reality, our confidence deserts us and we lose faith in the words that gave us strength. (But they were just words, anyway.)

Yoroshiku onegai shimasu,

Michael


Dear Ven Michael Luetchford,

Thank you very much for your question, because recently I was going to send my email to you for listening to your situations today.

As for your question, I think that there is no heaven or no hell in our daily life, and there are only relative tendency of a little better, or a little worse. Therefore if we like to become a little better, we have to selct a way to become a little better. For example if we feel a little thirsty, it might be better for us to drink a bit of cold water as we like, and if we feel cold it might be better for us to wear one more sweater as we like.
Our human life can never be our consideration, or our sense perception, but our life is just a seriese of our actions. Therefore a person, who saves himself, or herself, is just himself, or herself. Following such a principle, I think that we can help ourselves, and it is very important for us to keep ourselves in the balanced state for keeping ourselves active.
We should be free in our action, and so we should be balanced in our autonomic nervous system as a human duty.

That is my too much simple principle of my human life.

With best wishes Gudo Wafu Nishijima

Cognition - matching concept

Dear Nishijima Sama:

I fear that there are as many Sects of Buddhism as there are leaves on a small tree, but in your years, have you read the Mahavairocana Sutra? (Dainichi-kyo)

(Dear Charles San)

(Thank you very much for your questions, but as you know, I have studied Buddhism relying upon Master Dogen's Buddhist thoughts solely, and so I do not have sufficient experience to read Mahavairocana Sutra, or Dainichi-kyo.)

My limited understanding of the sanskrit 'Maha-vairo-cana' is "Great First Sound." Is that the also the approximate Englich translation of Dainichi-kyo?

(I think that the Vedic Culture belongs to idealistic phylosophy, and even the early Buddhism belongs to realistic philosophy, and so it is impossible for me to identify the Vedic Culture with the early Buddhist Sangha.)

To what degree do you think the Vedic Culture might have influenced the early Buddhist Sangha?

(I think that the vedic Culture is an idealistic philosophy. but even the early Buddhist Sangha
belongs Realistic philosophy, and so it is impossible for me to identify the vedic Culture and
the early Buddhist Sangha together at all.)

Do you know that the Soto Zen Text Project at Stanford University is also translating Dogen's Autograph Shobogenzu into English?

(I heard that the Soto Zen Text Project at Stanford University has been translating Dogen's Autograph Shobogenzo, but I haven't had a chance to read it yet.)

I know that 'cognitive equivalence' between languages is a concern and that a single passage in Archaic Japanese may take 3 or 4 weeks to translate because of the differences between an old concept and the same concept in Modern Japanese.

(I think that even Japanese, which Master Dogen used in writing Shobogenzo 13th Century, was so much different from the modern Japanese, and so even though I am a native speaker of Japanese,
it was necessary for me to spend 16 years to translate Shobogenzo 98 Chapters from the old Japanese by Master Dogen into the modern Japanese today utilizing 8 hours everyday throughout
365, or 366 days every year.) 

Did you see the Haiku?

(I have read your Haiku now.)

In 1986 I co-wrote this with my wife to illustrate to our technical translation department that some Japanese could not be translated without having the mind of the writer.

It is not so easy to translate Japanese into English in this case.

(It is true, and so I have to use about 8 hours everyday for 16 years to translate Master Dogen's Shobogenzo in Medieval Ages into Japanese Modern Words, and I needed more 6 years to translate Shobogenzo in Modern Japanese into English, before I pass my own draft to rewriters Mr Jeffery Bailey and Mr Mice Cross.)

Compared to Zazen, what is your advice on standing meditation, walking meditation, and meditation in repose?

(I think that standing and walking are much more getting tired, and meditation in repose doesn't work at all.)

I no longer sit Zazen (2 years now) due to hip pain. Sitting meditation for me is sitting in a firm chair.

(Unfortunately without Zazen there is no Buddhism at all.)
[THWAK!!!]
[In gratitude for this lesson, I bow deeply and go away.]

domo arigato gozaimashita sensei,

Charles
(O-cha-ryu)


Thank you very much for your sincere questions.        

Gudo Wafu Nishijima

does it make sense? How is it?

Dear Master Gudo Wafu Nishijima,

Thank you for your clear and realistic answers. Today I´d like to ask the following
questions.


Dear Dr Hohlfeld,

Thank you very much for your interesting questions. And my answers are as follows.

Gudo Wafu Nishijima

Q.1: Does Buddhism can give us an answer to old questions like: where do we come from?

A.1: It is impossible for us to answer such a question, I think.

Q. Who are we?

A. We do not know.

Q. Where do we go (after this life)?

A. We will vanish from the world.


Q.2: What is the aim or destination of life?

A.2: The aim or destination of life is to live, and to do something useful for human civilization.


Q.3: Do we have a task to fulfill?

A.3: We do not have a task to fulfill originally, but if we set some kind of task in our life, and if we make our efforts to accomplish it, then we can be happy in our life, and if we accomplish it we will be very happy.

Q.4: Do we have to get out of samsara?

A.4: Samsara has been produced by our consideration or by our sense perception, and so if we have broken samsara, there is nothing, which is called samsara.


Thank you for listening! Best wishes

siegfried hohlfeld


Thank you very much for your nice questions.

Gudo Wafu Nishijima

Book Question

Dear Master Nishijima,

I find the information available on your blog to be invaluable.

I am very interested in reading more of your work. Which of your books that are easily available in English would you recommend for me to begin with?

Gassho,

Gregory


Dear Gregory San,

Thank you very much for your question about my book, and recently I have published my book entitled "To Meet the Real Dragon," which is my introduction into Buddhism, and it is sold by
the meathod of POD, but it is easy for you to get it by relying upon Amazon.

And if you like to read Shobogenzo, it is also possible for you to get it relying upon Amazon too.

Many thanks for you. Gudo Wafu Nishijima

Confidence

Dear Master Gudo Wafu Nishijima,

Thank you for your answers and decisions always! Do you agree with my following questions?


Dear Dr Hohlfeld,

Thank you very much for your questions, and my answers are as follows.


Q.1: All distinctions dissolve. There is no seperation in Reality.

A.1: All distinction dissolve, and so there is no seperation in Reality, and so we can think that Reality is something total, which can not be described with words.

Q.2: Harmonizing our day-to-day lives is very practical. In a realistic sense we become
the same person with all people.

A.2: Even though we can make our day-to-day lives very practical by harmonizing ourselves, it is impossible for us to make ourselves into the same person day-to-day lives, because our personality is absolutely independent from each other, and it is absolutely impossible for us to become the same person at every moment at all.

Q.3: The expierience of a personal connection with original Buddhism is Realism and
leads out of all forms of confusion pointing directly to the real world.

A.3: The experience of a personal connection with original Buddhism is Realism, therefore we can think that Reality may be something, which is absolutely complicated. Therefore we can find a chapter, which is entitled "Katto, or The Complicated" in Shobogenzo (46), and the chapter insists that Reality is something complicated, the Truth is something complicated, the Universe is something complicated, and our life is also something complicated.

Q.4: In connection with Truth we have great confidence.

A.4: I think also that by touching Truth directly by practicing Zazen, we can have the great confidence.


Thank you! Good health and recovery

siegfried hohlfeld


Thank you very much for your important questions.

Gudo Wafu Nishijima

Ven J.M.Cohen's proposal

Dear all members of Dogen Sangha International,

Recently I received the following proposal from Ven J.M.Cohen. But I think that the authority of Buddhist organization has been governed by traditional method since Gautama Buddha's generation, and so even in the age of 21st Century it is impossible for me to decide such a kind of traditional position relying upon members' voting. Therefore I am very sorry, but I can not agree with Ven J.M.Cohen's democratic meathod of selecting leader of Dogen Sangha International unfortunately. I think that this point is very important for maintenance of Buddhist tradition, and so I like to proclaim my own opinion rather formally. Thank you very much for your understanding.

Gudo Wafu Nishijima


Dear Roshi,

I look forward to seeing you tomorrow (Friday) at 1pm.

Roshi, I would like to make a formal motion and proposal for your approval regarding your recent announcement regarding Dogen Sangha International.

The title of the position that Brad will take will be changed from "Leader" to "Head Helper".

The reason is that, in a modern democratic organization, we are a union or federation of your Dharma Heirs, brothers and sisters, who must help each other. This is in keeping with the Precepts and the cooperative nature of a Sangha. It is not appropriate (and several members, including myself, do not wish to belong to) any organization that has a "Leader" after you. So, the title "Leader" is fitting, perhaps, to a feudal, Japanese organization, but is not appropriate to the modern, Western Sangha you wish to leave. The duties of the "Head Helper" would not be to "lead" the organization, but to work for out mutual cooperation and to be, not a leader or commander, but the first to offer aid to all others as a brother among brothers.

Furthermore, the "Head Helper" would commit to always act with the dignity of the Sangha, you and his brothers and sisters in mind in his or her conduct.

As a second motion, I would also propose that there be a term limit of 5 years on "Head Helper", at which time other members of the Sangha can be proposed to be "Head Helper" elected by majority vote.

Please consider these idea appropriate for modern democratic societies of the 21st century.

Please indicate your approval by changing your message on your Dogen Sangha blog accordingly.

Gassho, Jundo

Decision of the next leader in Dogen Sangha International

Dear All Members of Dogen Sangha International,

As you know, about 2 and a half years ago, I have crushed my lower spine accidentally, and even though such damage has been cured year by year, having become 87 years old, my physical condition has become weaker and weaker gradully. Therefore I have been thinking to select the next leader in DSI, and researched the problem from many kinds of viewpoints, and at last I decided to select Ven Brad Warner as my successor in DSI.

Therefore, yesterday, that is, 9th, July, 2007, I have requested him to become the Leader of DSI, and I have got his affirmative answer.

So we will begin our talks about the principles of DSI activity, therefore I would like to listen to all members' opinions on DSI activity.

Of course there is no problem for every group in DSI to continue the former activities, and we will gradually identify them together.

Therefore I hope all members in DSI will express your own opinions about miscellaneous problems to me directly, and we will think about the further expansion of DSI totally.

With best wishes Gudo Wafu Nishijima

.:. Four Levels .:.

Dear Master Nishijima

Gassho

Please excuse the formal tone of this written communication

I am more than happy to be a reader of the splendid blogs of this online sangha. I am also extremely grateful to Gary Odo Warner for bringing you into my awareness. As I read his new book, Sit Down & Shut Up, a question comes to mind.

Could you please assist me in better appreciating your unique four-part approach to Dogen Zenji's expression of Dharma?

As Warner Roshi puts it:

" ... Dogen's strategy was always to look at things from four points of view:

• the mental;
• the physical;
• the point of view of action itself, in which body and mind are combined; and
• reality, which is all-inclusive. "
  

I believe it parallels the Four Noble Truths.

While Warner Roshi is himself a most able writer, I'd like to hear from the source, yourself, in order to fully see, understand, and realize this important view.

Nine bows.

Gary Gach
Home: http://word.to


Dear Ven Gary Gach,

Thank you very much for your sincere question about Buddhist theory.

I agree with your idea that the Four Noble Truth can be identified with Master Dogen's thoughts, which are always based on the four points of view.

As you know, Ven Brad Warner is my disciple, and we always make our efforts to identify our Buddhist principles into the same one, and so I hope that you will accept that our Buddhist principles are always the same as they are. Therefore if there is any kind of difference in Buddhist thoughts between him and me, I would like to ask you to indicate such a fact kindly, and we will make our efforts to correct our Buddhist thoughts into one.

Gudo Wafu Nishijima

Just as it is

Dear Master Gudo Wafu Nishijima,

Thank you so much for your precious answers! Today I would like to ask the questions as
follows.

Dear Dr Siegfried Hohlfeld,

Thank you very much for your important questions, and my answers are as follows.

Q.1: Do you know something about the origin of Zazen? How old is it? Who did find such an
excellent practice?

A.1: The origin of Zazen may be Yoga, which has been practiced in India hundreds years before Gautama Buddha's birth.

Therefore we do not know its origin clearly, and we do not know the establisher of it.

Q.2: What is the theory of an instantaneously arising Universe?

A.2: The theory of an instantaneously arising Uniververse comes from the profound interpretation of Real Time in Buddhist philosophy. In Buddhism we think that a past time does never exist really, and a future time also does never exist really, but the time, which exists really, is just the present moment. Therefore in Buddhist philosophy the time, which really exists is just the present moment. And when the real time just exists, the whole Universe can
manifest itself. Therefore we have to think that the whole Universe can only exist at the present moment.

Q.3: Do you think too that we suffer under a life-long accumulation of opinions,concepts and
values which are a great hindrance to perform pure action adequate to Reality?
How can we stop accumulation of new concepts?

A.3: I think that the problem is much related with the balance of the autonomic nervous system (ANS). When our sympathetic nervous system (SNS) is stronger, our mental function
works well, and so we usually think miscellaneous thoughts too much, and it is impossible for us to stop our consideration. And when our parasympathetic nervous system (PNS) is stronger, even though our sense percetion becomes very sharp, we usually lose our function to think, and then it is not adequate for us to work well. Therefore in those two kinds of situations it is not adequate for us to act well. But Reality always exists when we are acting at the present moment, and so if we want to live just at the present moment in action, it is necessary for us to have our ANS balanced just at the present moment.

Therefore if we want to stop accumulation of new concepts, it is necessary for us to maitain our ANS balanced. And to keep ANS balanced the easiest way is to practice Zazen. But in practicing Zazen there is very important point, that is the posture of Zazen. Zazen is never meditation, but it is just action, or streaching our posture vertically. Therefore when we practice Zazen, to stop thinking is very important point, but if we want to stop thinking in Zazen, it is very important to keep posture exactly and regularly. Recently I published many former work "To Meet the Real Dragon," which I published in the cooperation with Mr Jeffrey Bailey tens years ago, and in the book you can find very beautiful posture of Master Kodo Sawaki in it. Looking at his picture you can find how Master Kodo Sawaki's posture streight is. That is just the authentic posture of Zazen in the true Buddhism, and when you take a posture by making your efforts, you can stop thinking even in practicing Zazen. In the case of Master Kodo Sawaki, I guess that when he was young, he could never have accomplished his so splendid posture, but relying upon his sincere practice of Zazen everyday for many years, he has got so excellent posture. The most important point, however, is not only the posture, but it is very important point for us to have idea that the most important point in Zazen, is never to think anything, but just stop thinking in Zazen. Because of getting this simple theory, Master Dogen went to China when he was 23 years old. The photos of Master Kodo Sawaki can be seen in the Apendix of the book, which I have introduced it above, and the book can be bought relying Amazon.

Q.4: Everything seems to change very fast. Everything is as it is,no need to change it.
So how to change without a change?

A.4: Everything seems to change very fast, but everything does never change at all. Everything, however, appears at the present moment, and everything disappears at the present moment.
Everything does not change at all, but it seems to change.
Everything does not change at all, but the present moment appears and disappears so fast.

Thank you! Best wishes, always yours

siegfried hohlfeld

Thank you very much for your excellent questions sincerely.

Gudo Wafu Nishijima

Mr Mike Cross's Questions

Recently I received a question from Mr. Mike Cross on meanings of Fukan-zazen-gi. The question is related with a short sentence "The Universe conspicuously realized, and restrictions and hindrances never reach it," in our translation, and his new translation "no nets and cages" (RARO IMADA ITARAZU). And he asked me to write my answer in Dogen Sangha Blog. Therefore I would like to answer to him relying upon Dogen Sangha Blog, because relying upon such method many people can notice the true meaning of the sentence.

Gudo Wafu Nishijima

Mr Cross's question

Dear Sensei,

On my blog I wanted to try to answer people’s questions on Master Dogen’s words “no nets and cages” (RARO IMADA ITARAZU), by which, I suppose, he expressed freedom from what might restrict a dragon or a tiger.

However, nobody has asked me.

So instead of writing on my blog, I would like to ask you to answer some questions on your blog on the pursuit of freedom by sitting-zen.

Recently I have reflected on the irony that Alexander teachers have a tendency to tie ourselves up in the pursuit of a free neck. Whereas your example is of somebody who has lived his life rather freely, not worrying about good and bad, but pursuing a rigidly upright spine in sitting. So I would like to ask you to express your thoughts on the real meaning of freedom.

(1) Please could you express your understanding of what kind of freedom, freedom from what, Master Dogen expressed with the words “nets and cages have not yet arrived.”

A. (1) The nets and cages, from which we Buddhists should become free, are two. The one is our idea, which has been made from our childhood more and more, and the other one is our sense stimuli, which has been accumulated in our sense organs so much. But those ideas and sense stimuli are both our own products, and so when we make our spine straight vertically for leaving our thinking and feeling at once, there is no possibility for us to be bothered by those ideas and those sense stimuli. Master Dogen wanted to describe such a situations, when we are practicing Zazen, and so he described that "no nets and cages."

(2) I notice that it is still very difficult for me, when I practice sitting-zen, to be free of idealistic effort (trying to be right, trying to become somebody). After almost 70 years of daily sitting-zen and studying and teaching Shobogenzo, do you still notice any idealistic tendency within your own sitting-zen practice?

A. (2) After almost 70 years of daily sitting-zen and studying and teaching Shobogenzo, I do not have any kind of idealistic tendency in my life. When I am practicing Zazen, I always keep my spine straight vertically, and such efforts can not do anything for me to do other than sitting.

(3) A teacher of sitting-zen said to his student: “When you smoke a cigarette, buddha smokes a cigarette.” But I think that the desire to smoke a cigarette is not a natural or healthy thing, and the smoking of a cigarette has an artificial influence on the autonomic nervous system. So how can teaching like that be true?

A. (3) I think that what the teacher said is perfectly wrong. When the student smokes, the student is just smoking. And we should clearly notice a so strong power, which a small habit has. Any baby does never have its habit to smoke. But when someone has had the habit of smoking, it is very difficult for him to stop it.

(4) In the one-to-one, face-to-face transmission between master and disciple, along with concrete things like the Buddha-robe and the custom of sitting in the full lotus posture, is there some essential thing -- for example, freedom, or balance of the autonomic nervous system -- that has been transmitted?

A. (4) Everyone has original freedom, and his or her natural autonomic nervous system.

With best wishes,

Mike Cross

With best wishes,

Gudo Wafu Nishijima

P.S. When I have finished my own first original translation of Shobogenzo, I made the copies three, and I have kept one by myself, and I passed one to Mr. Jeffrey Bailey, and I passed the last one to you. And in my case when I built my new house in Shintokorozawa, I made my mistake that the new library seemed to me too much small, and so becoming a little emotional, I have sacrificed the draft for my stupidity. But recently I need to read it again, and so if you have maintained them even today, I would like to ask you to borrow them for a while.