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The last post on this discussion ( Your Mountain and My Mountain – The Same Mountain? ) left off after discussing the tendency of certain schools of thought to divide up the various aspects of our experience, and then to classify these aspects into various schemes (usually indicative of what is “desirable” and “undesirable” for achieving whatever “goal” the particular school advocates). Now, proceeding with this discussion…
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From Dogen’s perspective all of this classification and categorization is not only futile, it is ludicrous. If we simply recognize that experience and existence is indivisible in the first place we will realize that it is impossible to eliminate anything—and even if it was possible, it would accomplish nothing but a diminution of life. Thinking they are eliminating the influence of emotion and instinct, in reality the abstract philosopher only manages to deform her own experiential capacity. Likewise, the Shrenikan and the natural man do not eliminate the “entanglements” of the intellect, but only lobotomize themselves and diminish their capacity for experience. Intellect, emotion, and instinct are not independent entities; they are three of the myriad dharmas that constitute the one universe, the true self.
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Dogen’s assertion that, “to study a single mote of dust is to study the whole universe,” is not limited to dust motes. The reason we can study the universe by studying a single mote of dust is that when we truly experience a mote of dust the whole universe is that mote of dust. In the same way, the whole universe is that emotion, that instinct, that thought.
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As should be evident by now; the views Dogen refutes as non-Buddhist are all grounded on conceptual notions of independent entities (i.e. dualism). It is one thing to discern, distinguish, and discriminate among the myriad, variable, unique dharmas that constitute the one universe (the true self, or one Buddha mind), and quite another to misconstrue these dharmas as separate entities, universes unto themselves. To Dogen, who asserts that existence is experience, such views are outrageous. The whole range of experiences possible to the human condition is nothing more or less than the life of the Buddha, the actualization of the universe itself.
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From the perspective of Dogen’s cosmology regarding the various aspects of our existence as truly separable is delusional, to further classify, and qualify some as good or desirable, and others as bad or undesirable is adding delusion to delusion, to then attempt to eradicate the bad, undesirable “entities” is sheer lunacy. Experience is existence. To exist is to be experienced; to be experienced is to be experienced by a “self” (our self, or another’s self). Experience is unceasing, existence is momentary. That experience is unceasing means that experience is continuous, which means it is an activity, not a fixed thing or condition. That existence is momentary means that existence is discontinuous, which means it is always our experience here and now (never there or then).
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In sum, there is Buddha Mind, which is the fences and walls, tiles and stones, and all the Buddhas in the three temporal worlds directly experience It as something that cannot be held onto. There are only the fences and walls, tiles and stones, which are Buddha Mind, and all Buddhas directly experience It in the three temporal worlds as ungraspable. What is more, That which is ungraspable within the great earth with its mountains and rivers exists there by Its very nature. That which is ungraspable in grasses and trees, wind and water, accordingly, is Mind. Also, It is what is ungraspable in “Letting our mind abide nowhere and giving rise to the Mind.” And also, the Mind Beyond Grasping, which gives voice to the eighty thousand Gates by means of all the Buddhas throughout all generations everywhere, is the same as this.
Shobogenzo, Shin Fukatoku (Written Version), Hubert Nearman
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Our “self” (and the “self” of others) then, exists as the unceasing activity of novel experience. From this it is clear that uncontrolled and unfocused experience amounts to chaotic and obscure existence; skillful management and clear understanding of experience amounts to harmonious, competent existence. In Buddhism, these are the two aspects of the one mind that are delusion and enlightenment. It is no accident that confusion, obscurity, and alienation are the universal symbols of evil. The devil’s skill in the art of trickery, the horror of the dark pit or the labyrinth, the dread of alienation and the prospect of insanity all testify to our innate aversion to chaos and obscurity. For the same reason, the universal symbols of good are enlightenment, lucidity, and intimacy. This is evinced by our innate desire to see and to know, to understand and to be understood. In short, it is how we “arrange” the “bits and pieces” of the ceaseless activity of experience that “fashions” our universe (here and now) as hell or heaven (samsara or nirvana).
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To be continued…
.
Peace,
Ted
.
From Dogen’s perspective all of this classification and categorization is not only futile, it is ludicrous. If we simply recognize that experience and existence is indivisible in the first place we will realize that it is impossible to eliminate anything—and even if it was possible, it would accomplish nothing but a diminution of life. Thinking they are eliminating the influence of emotion and instinct, in reality the abstract philosopher only manages to deform her own experiential capacity. Likewise, the Shrenikan and the natural man do not eliminate the “entanglements” of the intellect, but only lobotomize themselves and diminish their capacity for experience. Intellect, emotion, and instinct are not independent entities; they are three of the myriad dharmas that constitute the one universe, the true self.
.
Dogen’s assertion that, “to study a single mote of dust is to study the whole universe,” is not limited to dust motes. The reason we can study the universe by studying a single mote of dust is that when we truly experience a mote of dust the whole universe is that mote of dust. In the same way, the whole universe is that emotion, that instinct, that thought.
.
As should be evident by now; the views Dogen refutes as non-Buddhist are all grounded on conceptual notions of independent entities (i.e. dualism). It is one thing to discern, distinguish, and discriminate among the myriad, variable, unique dharmas that constitute the one universe (the true self, or one Buddha mind), and quite another to misconstrue these dharmas as separate entities, universes unto themselves. To Dogen, who asserts that existence is experience, such views are outrageous. The whole range of experiences possible to the human condition is nothing more or less than the life of the Buddha, the actualization of the universe itself.
.
From the perspective of Dogen’s cosmology regarding the various aspects of our existence as truly separable is delusional, to further classify, and qualify some as good or desirable, and others as bad or undesirable is adding delusion to delusion, to then attempt to eradicate the bad, undesirable “entities” is sheer lunacy. Experience is existence. To exist is to be experienced; to be experienced is to be experienced by a “self” (our self, or another’s self). Experience is unceasing, existence is momentary. That experience is unceasing means that experience is continuous, which means it is an activity, not a fixed thing or condition. That existence is momentary means that existence is discontinuous, which means it is always our experience here and now (never there or then).
.
In sum, there is Buddha Mind, which is the fences and walls, tiles and stones, and all the Buddhas in the three temporal worlds directly experience It as something that cannot be held onto. There are only the fences and walls, tiles and stones, which are Buddha Mind, and all Buddhas directly experience It in the three temporal worlds as ungraspable. What is more, That which is ungraspable within the great earth with its mountains and rivers exists there by Its very nature. That which is ungraspable in grasses and trees, wind and water, accordingly, is Mind. Also, It is what is ungraspable in “Letting our mind abide nowhere and giving rise to the Mind.” And also, the Mind Beyond Grasping, which gives voice to the eighty thousand Gates by means of all the Buddhas throughout all generations everywhere, is the same as this.
Shobogenzo, Shin Fukatoku (Written Version), Hubert Nearman
.
Our “self” (and the “self” of others) then, exists as the unceasing activity of novel experience. From this it is clear that uncontrolled and unfocused experience amounts to chaotic and obscure existence; skillful management and clear understanding of experience amounts to harmonious, competent existence. In Buddhism, these are the two aspects of the one mind that are delusion and enlightenment. It is no accident that confusion, obscurity, and alienation are the universal symbols of evil. The devil’s skill in the art of trickery, the horror of the dark pit or the labyrinth, the dread of alienation and the prospect of insanity all testify to our innate aversion to chaos and obscurity. For the same reason, the universal symbols of good are enlightenment, lucidity, and intimacy. This is evinced by our innate desire to see and to know, to understand and to be understood. In short, it is how we “arrange” the “bits and pieces” of the ceaseless activity of experience that “fashions” our universe (here and now) as hell or heaven (samsara or nirvana).
.
To be continued…
.
Peace,
Ted
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