Dogen On "The Heart of the Matter"

Dogen On "The Heart of the Matter"
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Once you have arrived at the heart of the Matter, the time when you did not understand will not have impeded your arrival. Further, getting to the heart of the Matter has not changed the fact that, previously, you did not understand. Even so, in your getting to the heart of the Matter and in your previous non-understanding, there have been the times of spring and the sounds of autumn. The reason why you have not understood even these is because your ears have been wandering about within their voices, despite the fact that they have been giving expression to It ever so loudly. As a result, their voices have not entered your ears. Your getting to the heart of the Matter will occur when their voices have penetrated your ears and you have entered a meditative state. Do not fancy that your having arrived at the heart of the Matter is of little importance and that your non-understanding was something large. You need to realize that because you will be beyond what you conceived of as being ‘you’, you will not be different from the Lord of Dharma. ~Shobogenzo, Yui Butsu Yo Butsu (Trans. Rev. Hubert Nearman)

Zen Doctrine and Methodology - Progression not Completion

Zen Doctrine and Methodology - Progression not Completion

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The main objective of the criticism inherent to Shobogenzo (as with many literary works) is not concerned with revealing the relative merits of preceding works, teachings, or teachers; it is to establish and clarify its own presuppositions in regard to the nature and characteristics of the actual universe (i.e. the real world).

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Dogen, being a master of language, was well aware of the fact that all propositions are made in reference to or about a universe which presupposes specific characteristics particular to it. In the absence of such presuppositions, the various actual dharmas (things, beings, events) which inform propositions, as well as the assertions themselves, will lack the definitive characteristics necessary for meaningful communication.

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One Zen master was asked by a monk pointing at a lamp, “What is that?” The master retorted, “If three of us say it is a tortoise, it is a tortoise.” Every proposition, if it asserts anything meaningful, must take account of, and harmonize with the actual nature and dynamics of the universe in which it is applied. It is through the mutual awareness and agreement of the speaker (or writer) and the hearer (or reader) on the presuppositions involved that distinguish meaningful assertions from a mere series of sounds (or string of words). A monk that was aware of certain presuppositions could accurately respond to a master’s assertion that, “The tortoise is nearly out of fuel” by refilling the lamp with oil.
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In sum, an assertion can only be regarded as “true” in the specific conditions of its usage, including the background of its presupposed universe.
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Now, contemporary notions of Zen as being, in one way or another, “beyond words,” are not completely unwarranted. The teachings of Zen themselves are permeated with exhortations to be diligent about recognizing the inescapable limitations of expression as well as the dangers of unwise or careless use of language. However, as is evident in the fact that the literature of Zen is by far the most voluminous of any of the Mahayana schools of Buddhism, the classic masters of Zen were fully aware that language was the only vehicle with which Zen could be communicated.

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The fact that the ‘experience itself’ of Zen is ‘beyond words’ is true, but so is the ‘experience itself’ of a sunset, or the scent of freshly mown grass. “Experience itself,” of any kind, is confined to the realm of experience which cannot be ‘captured’ and held onto, much less passed on like a treasured heirloom.

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Thus, the Zen masters, in efforts to undermine deluded notions that equated the “knowledge” of Buddhism with Buddhist “enlightenment,” stressed the incommunicability of experience. Ironically, the very teachings emphasizing the requirement to avoid idolizing knowledge came to be concretized into idols themselves.

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The efforts of formulation and articulation carried out by the Zen masters are characterized by both authority and humility. The clear tone of authority that rings out from the records of Zen has its source in direct personal experience, rather than abstract speculation. That is to say, the speakers/writers of the Zen records, in their refusal to assert anything that they have not personally verified, demonstrate the singular trait essential to authority; authenticity. The sincere humility singing harmoniously with this authority springs from the clear perception of the true nature of the self and the world. Clearly perceiving the infinite, ineffable, limitless potential of the ever advancing universe inspires profound gratitude and even more profound humility.

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Awakened to the infinite potential of the universe, the Zen master seeks to deepen and refine, to expand and clarify—never to finalize or conclude. Their efforts to formulate and articulate seek progression, not completion.

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Peace,

Ted

Dogen On "Mindfulness" and Zen Practice-Enlightenment

In note 25 of Shobogenzo, Sanjushichi-bon-bodai-bunpo, Nishijima Roshi’s view on the significance of “mindfulness” is partially explained:

In Nishijima Roshi’s interpretation, “mindfulness” in zazen means consciousness of reality, which is centered on keeping the spine straight.
Shobogenzo Sanjushichi-bon-bodai-bunpo, Gudo Nishijima & Chodo (Mike) Cross

The Glossary in his translation of Shobogenzo also offers this:

smṛti (mindfulness). Represented by nen, “idea, feeling, desire, attention.” [MW] Remembrance, reminiscence, thinking of or upon, calling to mind, memory; the whole body of sacred tradition or what is remembered by human teachers; the whole body of codes of law as handed down memoriter or by tradition; desire, wish. Ref: Chapter Two [74]; Chapter Seventy-three (Vol. IV); Lotus Sutra, chapter 1 (“remember”), chapter 10 (“heed”), chapter 16 (“thought”), chapter 27 (“care for”).
Glossary of Sanskrit Terms, Vol. 1, Master Dogen’s Shobogenzo, Gudo Nishijima & Chodo (Mike) Cross

Here are a few more samples of Nishijima Roshi’s use and understanding of “mindfulness” (as it was used by Master Dogen):

“The bhikṣu’s “secretly working concrete mind”25 at this moment is, in the state of bowing in veneration of real dharmas, prajnā itself—whether or not [real dharmas] are without appearance and disappearance—and this is a “venerative bow” itself. Just at this moment of bowing in veneration, prajnā is realized as explanations that can be understood…”

[Note 25] Setsu-sa-ze-nen. In the sutra, these characters literally mean “secretly made this thought.” But sa,“make,” also means “to act,” or “to function”; ze, “this,” also means “concrete”; and nen, “thought,” or “image in the mind,” also means “mindfulness,” or “state of mind.” Master Dōgen interpreted nen not as a thought but as the monk’s state of mind, which is prajnā itself, which is the state of action itself.
Shobogenzo, Maka-hannya-haramitsu,Gudo Nishijima & Chodo (Mike) Cross

The reality of eternal buddhas is present; it is, namely, the teaching, practice, and experience of “the thirty-seven elements of bodhi.” The entanglement of ascending and descending through their classification is just the entangled state of reality, which we call “the buddhas” and which we call “the patriarchs.”

The Four Abodes of Mindfulness

The first is the reflection that the body is not pure. The second is the reflection that feeling is suffering. The third is the reflection that mind is without constancy. The fourth is the reflection that dharmas are without self…

So all buddhas and bodhisattvas have regarded these four abodes of mindfulness as a sacred womb. Remember, they are the sacred womb of [bodhisattvas of] balanced awareness and the sacred womb of [bodhisattvas of] fine awareness. [The Buddha] has spoken of “all buddhas and bodhisattvas,” and so [the four abodes] may not stop at fine awareness. Even buddhas regard them as a sacred womb. And bodhisattvas who have sprung free from states prior to balanced awareness or beyond subtle awareness also regard these four abodes of mindfulness as a sacred womb. Truly, the skin, flesh, bones, and marrow of the buddhas and the patriarchs are nothing other than the four abodes of mindfulness
Shobogenzo, Sanjushichi-bon-bodai-bunpo, Gudo Nishijima & Chodo (Mike) Cross

This “normal and true view” means deep belief in cause and effect, deep belief in the Three Treasures, and so on. “To intuit buddha” means to be clear in mindfulness of the virtues of buddha [both] in the causal process and in the resultant state.
Shobogenzo, Shukke-kudoku, Gudo Nishijima & Chodo (Mike) Cross

Here is one of Master Dogen’s explanations of “right mindfulness” that is very clear:

Not to lose mindfulness. (It is also called “to keep right mindfulness.” To keep the Dharma and not to lose it is called “right mindfulness” and is also called “not to lose mindfulness.”
Shobogenzo, Hachi-dainingaku, Gudo Nishijima & Chodo (Mike) Cross

In Master Dogen’s list of One Hundred and Eight Gates of Dharma Illumination (Ippyakuhachi-homyomon), translated by Gudo Nishijima and Mike Cross, the importance of “mindfulness” is asserted in not less than 13 of the 108 “Gates of Dharma.” These include: 8,9,10,11,12,13,52,53,54,60,65,68,81 respectively:

[8] Mindfulness of Buddha is a gate of Dharma illumination; for [with it] reflection of [the state of] Buddha is pure.
[9] Mindfulness of Dharma is a gate of Dharma illumination; for [with it] reflection of the Dharma is pure.
[10] Mindfulness of Sangha is a gate of Dharma illumination; for [with it] attainment of the truth is steadfast.
[11] Mindfulness of generosity is a gate of Dharma illumination; for [with it] we do not expect reward.
[12] Mindfulness of precepts is a gate of Dharma illumination; for [with it] we fulfill all vows.
[13] Mindfulness of the heavens is a gate of Dharma illumination; for it gives rise to a wide and big mind.

[52] The body as an abode of mindfulness is a gate of Dharma illumination; for [with it] all dharmas are serene.
[53] Feeling as an abode of mindfulness is a gate of Dharma illumination; for [with it] we detach from all miscellaneous feelings.
[54] Mind as an abode of mindfulness is a gate of Dharma illumination; for [with it] we reflect that mind is like a phantom.
[55] The Dharma as an abode of mindfulness is a gate of Dharma illumination; for [with it] wisdom is free of blurs.

[60] The faculty of mindfulnessis a gate of Dharma illumination; for [with it] we thoroughly perform many kinds of work.

[65] The power of mindfulness is a gate of Dharma illumination; for [with it] we do not [blindly] go along with others.

[68] Mindfulness, as a part of the state of truth, is a gate of Dharma illumination; for it is wisdom that accords with real dharmas.

[81] Right mindfulness is a gate of Dharma illumination; for [with it] we do not consider all dharmas intellectually.
Ippyakuhachi-homyomon, Gudo Nishijima & Chodo (Mike) Cross

I hope this is helpful.

Peace,
Ted

Zen Expressions and Buddhist Philosophy

Zen expressions of interdependence are close relatives of the great Buddhist philosophies. However, the Zen masters provide satisfactory coherence by augmenting and expanding the philosophical methods of expression through the incorporation of more figurative (less literal) language. The limit of the philosophical method is in the very exacting, meticulously precise language that makes its scheme so intellectual attractive. Here we meet one of the most important issues concerning an effective systematic approach to Zen doctrine and methodology; figurative language has a much greater capacity to communicate wisdom than literal language does. Buddhist philosophy achieves its intellectual heights through its rigid adherence to logic, precision, and detail; its language is descriptively accurate. Descriptive accuracy depends on literal accuracy; literal accuracy demands precisely defined boundaries—in a word; abstraction. Clear, abstract, literal accuracy is excellent for recording and conveying knowledge and information; but its capacity to transmit or evoke spiritual wisdom is extremely limited.
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This is not to say that literal, descriptively accurate language has no place in Zen; it has a vital position. Most practical instructions on meditation, for example, are quite literal. However, the true nature of reality cannot be transmitted with a literal explanation using abstract terms and concepts, no matter how descriptively accurate. The figurative language of myth and metaphor has always been the language of wisdom. Reality is permeated by paradox, logical inconsistency, and incommunicable experience. Literal accuracy depends upon consistency of logic, consensually verifiable evidence, and an absence of paradox. In the language of myth and metaphor inconsistent logic and paradox are functional, incommunicable experience is shared. One Buddhist scripture, the Heart Sutra, tells us, “There is no old age and death,” and, “There is no ending of old age and death.” Literally, this is nonsense. Metaphorically, it transmits a profound truth.
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Through the creative development and refinement of the intimate, demonstrative expression of “direct pointing,” the figurative language of Zen (and Dogen) abandons the nets and cages of literalism and conceptualization and transcends the limitations of the great philosophical systems of Buddhism. Where the Huayen master explains how a golden statue of a lion has both “one essence” (gold) and “many characteristics” (a head, claws, hair, etc.) the Zen master simply delivers the lions roar.
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While it is true that figurative language can be just as false and nonsensical as literal language, the fact remains that it is the most effective vehicle, if not the only one, for the transmission of wisdom. The classic literature of Zen exemplifies the potential of this vehicle. Dogen’s Shobogenzo exemplifies one of the greatest realizations of that potential.
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The great Huayen master, Ch’eng Kuan, in one of his marvelous explanations of interdependence wrote:
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On the eighth day of a [lunar] month, half of the moon is bright and the other half is dark; the very appearance of the bright part [the disclosed] affirms but does not negate the existence of the hidden part. Likewise, the manifestation of something always implies the existence of the unmanifested or concealed part of the same thing. At the moment when the bright part of the moon is disclosed, the dark part also "secretly" establishes itself. This is the reason for the so-called simultaneous establishment of concealment and disclosure…” Non-Obstruction of Concealment and Disclosure, by Ch’eng Kuan, The Buddhist Teaching of Totality, Garma C. C. Chang
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In Case 100 of the Blue Cliff Record, a monk asked the Zen master Haryo for an explanation of this same principle:
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A monk asked Haryo, "What is the razor-sharp sword?"

Haryo said, "Each branch of coral supports the moon."

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Peace,

Ted