Kanho Chris talks about Dōgen's essay "Keisei Sonshoku," or "Valley Sounds, Mountain Colors.
This essay points us towards the inseparability of practice and realization, the inseparability of humans and nature, and the inseparability of self and other. In Keisei Sanshoku, Dōgen invites us to perceive the natural world—the sound of valleys, the colors of mountains—not merely as elements of scenery but as expressions of awakened nature itself.
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Talk Notes
Tonight I would like to talk a bit about Dogen's profound essay Keisei Sanshoku or "Valley Sounds, Mountain Colors." There are two distinctly different sections in the text. In the first section, together with other fascicles such as the Mountains and Waters sutra, this essay points us towards the inseparability of practice and realization, the inseparability of humans and nature, and the inseparability of self and other. In Keisei Sanshoku, Dogen invites us to perceive the natural world—the sound of valleys, the colors of mountains—not merely as elements of scenery but as expressions of awakened nature itself.
The second section of the essay is more prosaic and addresses ethical matters. Dogen warns against the attitude of gaining mind. He speaks against clerics who seek profit through Buddhism. He calls on us to repent our transgressions and to lean on Buddhas and bodhisattvas so we can find the right attitude.
In the second section of this text, Dōgen also warns against striving for a dramatic awakening experience, emphasizing that enlightenment is present in the ordinary. By deeply engaging with the sounds and sights around us, we recognize the living Dharma in everyday life. This perspective dissolves the boundaries between subject and object, reminding us that awakening is not a distant goal but the essence of reality, accessible in every moment of attentive practice.
With that in mind, let us dive into this teaching and consider how it can transform the way we experience our lives. Dōgen's Keisei Sanshoku ("Valley Sounds, Mountain Colors") teaches that the natural world—its sounds and colors—embodies awakening itself. He invites practitioners to transcend the duality of self and world, seeing the interconnectedness of all things. How can we understand that the valley streams and mountain colors are not symbols? How can we experience them as direct manifestations of the Buddha nature? As the dharma of the manifested Buddha body, as the Buddha himself?
The First Poem One night, when layman Dongpo visited Mount Lu, he was enlightened by the sound of the valley stream. He composed a poem which he presented to his teacher Changzong. Changzong approved his understanding. Here is the poem:
Valley sounds are the long broad tongue.
Mountain colors are no other than the uncondiitoned body.
Eighty-four thousand verses are heard through the night.
What can I say about this in the future?
This is from the Kazuaki Tanahashi translation. However, I relate more to the Sotoshu translation:
The sound of the stream is his long, broad tongue;
The mountain form is immaculate body.
This evening's eighty-four thousand gathas –
How will I tell them tomorrow?
The Text: Dōgen draws from the poetry of Su Dongpo who said: “The sound of the valley streams is the Buddha’s long, broad tongue; the colors of the mountains are none other than the pure body of the Buddha.” This poetic statement encapsulates the central theme of the fascicle: that awakening is not separate from the natural world. Rather, the world itself is an ongoing manifestation of Dharma. For Dōgen, this is not a metaphor. The sounds and colors are not merely symbols of the Buddha’s teachings; they are the teachings. To grasp this is to enter into a deeply nondual perspective—one where the boundary between self and world dissolves, revealing the world as it truly is.
At the same time, Dōgen warns practitioners not to become fixated on the idea of a sudden breakthrough to awakening. He reminds us that searching for a dramatic experience of enlightenment can obscure the subtle yet profound truth that awakening is already present in the ordinary sounds and sights of daily life. By clinging to expectations of a grand realization, we risk overlooking the living Dharma that surrounds us at every moment.
Dōgen emphasizes that practice itself is awakening. The act of attentively listening to the valley streams or seeing the colors of the mountains is no less significant than any mystical insight. When we engage fully in each moment, without striving for something beyond it, we align ourselves with the flow of the Dharma.
Listening to Valley Sounds: Let’s begin with the sound of the valley streams. When you hear the gurgling of water over rocks, what do you notice? Perhaps you hear rhythm, movement, or depth. Dōgen asks us to go beyond these initial perceptions. He invites us to listen with our whole being, to realize that the sound is not separate from ourselves.
In a moment of true listening, the sense of “I am here, listening to that” falls away. Instead, there is just the sound itself, vivid and immediate. In this way, the sound of the stream becomes a direct encounter with the Buddha’s teachings. It teaches us impermanence—the ceaseless flow of water mirrors the ceaseless flow of life. It teaches us interconnection—the stream exists because of rain, earth, gravity, and so many other factors. To truly hear the valley sounds is to enter into the Dharma, to hear the teachings not as words but as reality itself.
Mountain Colors: Now, let us turn to the colors of the mountains. Dōgen describes them as the Buddha’s pure body. What does this mean? Perhaps you’ve stood in awe of a mountain range, its peaks glowing in the light of dawn or softened by the haze of dusk. These colors evoke something beyond words—a sense of vastness, stillness, and presence.
For Dōgen, this beauty is not separate from the Buddha-nature. The colors of the mountains embody the purity and completeness of awakening. They remind us that enlightenment is not an abstract state to be attained but the very fabric of reality here and now.
When we look at the mountains with this understanding, they cease to be mere objects of beauty. They become teachers, showing us the boundless, luminous nature of existence. In the quiet solidity of the mountains, we find a mirror reflecting our own true nature—unmoving, yet fully alive.
Xiangyan Zhixian's poem. Xiangyan practiced in the assembly of Guishan Lingyou on Mount GuiOne day Guishan said “You are bright and knowledgable. Sau smething about yourself before your father and mother were born, but don't use the words learned from commentaries.” Xiangyan could not – in response to this he burned all his books and said “The painting of a rice cake does not satisfy hunger. I will just be a cooking monk, not expecting to understand buddha dharma in this lifetime.”
After years, he asked Guishan “My mind is undifferentiated; I cannot speak. Can you speak for me master? Guishan replied “I wouldn't mind explaining it to you; but if I did, you would resent me in the future.” Some time after this exchange Xiangyan moved into the mountains, he planted bamboo for company. One day, sweeping the path, a pebble he swept away, struck the bamboo with a sharp sound. Xiangyan gained understanding. He returned to Guisahan and presented this poem:
One stroke dissolves knowledge
Struggle no longer needed
I will follow the ancient path
Not lapsing into quietude.
Noble conduct beyond sound and form –
no trace anywhere.
Those who have mastered the way
May call this unsurpassable activity.
Guishan approved. Xiangyan said “Master, if you had spoken for me at that time, this could not have happened.”
The third poem. Lingyun had been practicing for thirty years. One spring day he walked in the mountains. He saw a village with peach trees in full bloom and was awakened. He presented the following poem to his teacher Guishan:
For thirty years I have looked for a sword master.
Many leaves fell, new ones sprouted.
One glimpse of peach blossoms--
now no more doubts, just this.
Langye Huejue, great master Guangzhao, was a dharma descendant of Nanyue. (Read page 89, Tanahashi)
Practice in Everyday Life: How can we bring the teachings of Keisei Sanshoku into our daily lives? Dōgen’s invitation is simple yet profound: pay attention. The valley sounds and mountain colors are always present, but we often overlook them in our rush to accomplish tasks or solve problems.
Take a moment each day to pause and truly listen to the sounds around you. It might be the hum of traffic, the chirping of birds, or even the murmur of your own breath. Each sound is an opportunity to return to the present moment and recognize the Dharma at work. Similarly, take time to truly see the world around you. Notice the play of light and shadow, the infinite shades of green in the trees, or the subtle colors of the sky. These are not separate from your life; they are your life. They are the Buddha’s body, revealing itself to you.
Nonduality in Practice: One of the key lessons of Keisei Sanshoku is nonduality—the understanding that there is no separation between self and other, subject and object, practice and realization. When we truly hear the valley sounds, there is no “listener” apart from the sound. When we truly see the mountain colors, there is no “observer” apart from the colors. This perspective can transform our practice. Instead of striving to attain some distant goal, we realize that awakening is already here, in this very moment. The challenge is not to create enlightenment but to recognize it amidst the ordinary sounds and sights of our lives.
Conclusion: Dōgen’s Keisei Sanshoku reminds us that the Dharma is not something far away or hidden. It is as close as the sound of a stream or the color of a mountain. By opening our hearts and minds to these everyday manifestations of the Buddha’s teachings, we can awaken to the profound truth of interconnection and nonduality.
As we go home, fall asleep, wake up, get ready for the day tomorrow, eat, move, listen, speak ... I encourage you to carry Dōgen’s words with you. Listen deeply, see fully, do everything like it is the first time. Do everything like it is the last time. and remember that the valley sounds and mountain colors are not separate from the Buddha, from the Dharma, or from you. In this way, may we can aspire to live our lives.
