Dogen's Cosmology - Dogen's Perspective

Dogen's Cosmology - The Gateway to Dogen's Perspective
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He who knows but a single mote of dust knows the whole world: he who fully comprehends one thing comprehends all the myriad things that comprise the universe. He who fails to comprehend all the myriad things will not comprehend even one of them. When someone has fully trained himself in this principle of comprehending and has reached full comprehension, he will not only see the myriad things that comprise the universe but will also see each one of them. This is why the person who studies one mote of dust will undoubtedly be studying the whole universe.
Shobogenzo, Shoaku Makusa, Hubert Nearman
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Dogen’s cosmology (as well as all the Zen masters) is one of unceasing creation in which nothing remains fixed. It is one in which the self, the world, and all the myriad things and beings participate in mutual interdependent actualization. In Dogen’s universe, the one is the one and does not interfere with the many or the particular; a dust mote is as significant as a Buddha. All things are participants in a dance of simultaneous interpenetration and non-obstruction, in which each thing at once creates the whole and creates itself. Advancing with an infinite variety of possibilities, at every instance the whole universe is totally refreshed, sparklingly new, only to be immediately cast off as the next instance of the whole universe is exerted in its place, to be cast off too in the next instance.
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In such a cosmology seeing the world “as it is” can only be done on the fly, can only be done by being the world as it is. In Buddhism (thus Dogen), those that awaken to the truth of being the world as it is, are called Buddhas, and Buddhas are the only ones that can truly see the world as it is. Until we ourselves are Buddhas, Dogen advises us to learn what the Buddhas say about their experience of the world as it is. To give what they say the benefit of the doubt, to put it into practice, and to verify it for ourselves. Constructing a conceptual image of the “world as it is” can never lead to seeing the world as it is, even if that image is built from words of Buddhas. Again, if we want to see the world as it is, Dogen advises learning what those who know the world as it is (Buddhas) say it is, putting what they say it is into practice, and verifying what they say it is in personal experience.

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So, just what do the Buddhas say about their experience of the world as it is? What does the universe consist of? How is it fashioned? Are there actual things or beings that inhabit it, if so what are they and how do they relate to each other? What is it that we human beings experience as a “self” which we sense as being “myself?”

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According to Dogen, they say that the universe is fashioned by human beings who arrange it with bits and pieces of their experience. This universe is inhabited by a welter of things and beings which are instances of existence-time that do not obstruct or hinder each other’s existence. The “self” experienced by human beings as “myself” is fashioned in the exact same way the universe is fashioned, and this “self” is also an instance of existence-time. To be more precise, here is how Dogen puts it:

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Since we human beings are continually arranging the bits and pieces of what we experience in order to fashion ‘a whole universe’, we must take care to look upon this welter of living beings and physical objects as ‘sometime’ things. Things do not go about hindering each other’s existence any more than moments of time get in each other’s way. As a consequence, the intention to train arises at the same time in different beings, and this same intention may also arise at different times. And the same applies to training and practice, as well as to realizing the Way. In a similar manner, we are continually arranging bits and pieces of what we experience in order to fashion them into what we call ‘a self ’, which we treat as ‘myself ’: this is the same as the principle of ‘we ourselves are just for a time’.
Shobogenzo, Uji, Rev. Hubert Nearman

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As someone that viewed the world from a perspective wherein each of us is the fashioner of a universe and a self, we can understand Dogen’s vigilant insistence on the ultimate significance of each individual’s activity. From the position that momentary instances of existence-time form the fabric of the universe and the self, we can see the reason of his constant urgency for sincerity, effort, thoroughness, and precision. From Dogen’s point of view, time is literally of the essence, and each thought, word, and act, no matter how seemingly insignificant, has an ultimate effect on our reality here (existence) and now (time).
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Therefore, I would like to propose this suggestion: getting a grasp on the structure of Dogen’s cosmology is the most effective way to improve our ability to understand his symbolism, thus accessing his vast storehouse of wisdom on the nature of life and death, delusion and enlightenment, mind, Buddha nature, existence, time, and fulfilling our obligation to save all the many beings.

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How to do this?

Active, sincere, wholehearted practice, study and verification. Try supplamenting your current practice routine with a careful, intensive daily study of Shobogenzo. Make a commitment to listen closely to everything Dogen has to say, before reaching a conclusion as to the merit of his instruction. This may take a half dozen or more close readings, but what better do you have to do?

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A Final Note: Despite the evident popularity of trying to decipher Shobogenzo word by word, Dogen did not write in a secret code--he wanted people to be able to understand it. It is far easier (and much more effective) to get the "big picture" by letting him finish what he has to say before jumping to your own conclusions. Besides, carefully reading the whole Shobogenzo half dozen times, or even ten dozen times will not require near as much effort as trying to twist it into our own conceptual images.

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Peace,
Ted