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Dogen on the Supreme State of Enlightenment--and Beyond...
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While some contemporary Buddhist teachers tend to downplay the significance of enlightenment and even minimize or ridicule the use of the various terms for enlightenment (bodhi, satori, sho, awakening, etc.), the Buddhist scriptures and classic records of the master speak of little else, and insist that enlightenment is the foremost task of all Buddhists. Dogen's works are no exception. But what is enlightenment? Following are some expamles in which Dogen offers clues about "the supreme state of bodhi."
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In the supreme state of bodhi, Buddhist patriarchs who transmitted the truth and received the behavior have been many, and examples of past ancestors who reduced their bones to powder cannot be denied. Learn from the ancestral Patriarch who cut off his arm, and do not differ by a hair’s breadth [from the bodhisattva who] covered the mud. When we each get rid of our husk, we are not restricted by former views and understanding, and things which have for vast kalpas been unclear suddenly appear before us. In the here and now of such a moment, the self does not recognize it, no-one else is conscious of it, you do not expect it, and even the eyes of Buddha do not glimpse it. How could the human intellect fathom it?
Shobogenzo, Keisei-Sanshiki, Nishijima & Cross
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The term ‘the Ultimate’ refers to the Wisdom that is the result of Buddhahood. Were we to compare the state of supreme, fully perfected enlightenment with the state of giving rise to the enlightened Mind for the first time, it is like comparing the universal, all-consuming conflagration of the final age with the light of a firefly. Even so, when you give rise to the heart that helps others reach the Other Shore, even though you yourself have not yet reached that Place, there is no difference between the two.
Shobogenzo, Hotsu Bodai Shin, Hubert Nearman
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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. To think that a three-year-old child cannot give voice to the Buddha Dharma or to think that a three-year-old is ‘cute’ is the height of foolishness. This is because clarifying what birth is and clarifying what death is constitutes the most important matter for a Buddhist monk.
Shobogenzo, Shoaku Makusa, Hubert Nearman
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But, according to Dogen, awakening is only the beginning. What about after this mind has already been manifested?
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There are those who say that after bodhisattvas become Buddhas, they discontinue practice because there is nothing left for them to do. Such people are mundane persons who have no direct knowledge of the Way of the Buddhas and Ancestors.
Shobogenzo, Shoho Jisso, Hubert Nearman
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Unsurpassed bodhi is not for the sake of self, not for the sake of others, not for the sake of fame, and not for the sake of profit. And yet, single-mindedly seeking unsurpassed bodhi, diligently proceeding without retreat, is called arousing the bodhi mind. After this mind has already been manifested, not seeking after bodhi, even for the sake of bodhi, is the genuine bodhi mind. If you do not have this mind, how could it be the study of the way? Brothers at this temple, single-mindedly seek bodhi mind, and never quit out of laziness.
Eihei Koroku, Dogen’s Extensive Record, Leighton & Okumura, 5:377
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The arising of the intention means giving rise, right off, to the intention to help others reach the Other Shore, even though you yourself have not yet reached that Place. We call this giving rise to the enlightened Mind for the first time. Once you have given rise to this Mind, you will then encounter Buddhas to whom you should make alms offerings, and you should hearken to Their Teaching.
Shobogenzo, Hotsu Bodai Shin, Hubert Nearman
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Once you attain this state of suchness and attain the harmonious unity of activity and understanding possessed by the Buddha-patriarchs, you examine exhaustively all the thoughts and views of this attainment.
Shobogenzo, Sammai-O-Zammai, Waddell & Abe, p.101
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The Dharma was Transmitted for the sake of each and every Buddha, and the Dharma was inherited for the sake of each and every Buddha. This is why birth-and-death and coming-and-going exist. It is why the intention to train, training and practice, the attaining of Wisdom, and nirvana exist. By making use of the intention to train, training and practice, the attaining of Wisdom, and nirvana, we thoroughly explore that the human body really is birth-and-death and coming-and-going, and, in protecting what we have received, we now hold firm and we now let go.
Shobogenzo, Shoho Jisso (Hubert Nearman)
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Therefore, once having understood, you should read the Sage's Teachings many times. And having heard the words of the teacher, still you should listen to them again. The mind should grow deeper and deeper. As for things which would be hindrances to the study of the Way, do not go near them anymore. Even if it is painful and lonely, associate with worthy companions to practice the Way.
Shobogenzo-Zuimonki, 5:15 (Record of Things Heard, Thomas Cleary)
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In the supreme state of bodhi, Buddhist patriarchs who transmitted the truth and received the behavior have been many, and examples of past ancestors who reduced their bones to powder cannot be denied. Learn from the ancestral Patriarch who cut off his arm, and do not differ by a hair’s breadth [from the bodhisattva who] covered the mud. When we each get rid of our husk, we are not restricted by former views and understanding, and things which have for vast kalpas been unclear suddenly appear before us. In the here and now of such a moment, the self does not recognize it, no-one else is conscious of it, you do not expect it, and even the eyes of Buddha do not glimpse it. How could the human intellect fathom it?
Shobogenzo, Keisei-Sanshiki, Nishijima & Cross
-
The term ‘the Ultimate’ refers to the Wisdom that is the result of Buddhahood. Were we to compare the state of supreme, fully perfected enlightenment with the state of giving rise to the enlightened Mind for the first time, it is like comparing the universal, all-consuming conflagration of the final age with the light of a firefly. Even so, when you give rise to the heart that helps others reach the Other Shore, even though you yourself have not yet reached that Place, there is no difference between the two.
Shobogenzo, Hotsu Bodai Shin, Hubert Nearman
-
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. To think that a three-year-old child cannot give voice to the Buddha Dharma or to think that a three-year-old is ‘cute’ is the height of foolishness. This is because clarifying what birth is and clarifying what death is constitutes the most important matter for a Buddhist monk.
Shobogenzo, Shoaku Makusa, Hubert Nearman
-
But, according to Dogen, awakening is only the beginning. What about after this mind has already been manifested?
-
There are those who say that after bodhisattvas become Buddhas, they discontinue practice because there is nothing left for them to do. Such people are mundane persons who have no direct knowledge of the Way of the Buddhas and Ancestors.
Shobogenzo, Shoho Jisso, Hubert Nearman
-
Unsurpassed bodhi is not for the sake of self, not for the sake of others, not for the sake of fame, and not for the sake of profit. And yet, single-mindedly seeking unsurpassed bodhi, diligently proceeding without retreat, is called arousing the bodhi mind. After this mind has already been manifested, not seeking after bodhi, even for the sake of bodhi, is the genuine bodhi mind. If you do not have this mind, how could it be the study of the way? Brothers at this temple, single-mindedly seek bodhi mind, and never quit out of laziness.
Eihei Koroku, Dogen’s Extensive Record, Leighton & Okumura, 5:377
-
The arising of the intention means giving rise, right off, to the intention to help others reach the Other Shore, even though you yourself have not yet reached that Place. We call this giving rise to the enlightened Mind for the first time. Once you have given rise to this Mind, you will then encounter Buddhas to whom you should make alms offerings, and you should hearken to Their Teaching.
Shobogenzo, Hotsu Bodai Shin, Hubert Nearman
-
Once you attain this state of suchness and attain the harmonious unity of activity and understanding possessed by the Buddha-patriarchs, you examine exhaustively all the thoughts and views of this attainment.
Shobogenzo, Sammai-O-Zammai, Waddell & Abe, p.101
-
The Dharma was Transmitted for the sake of each and every Buddha, and the Dharma was inherited for the sake of each and every Buddha. This is why birth-and-death and coming-and-going exist. It is why the intention to train, training and practice, the attaining of Wisdom, and nirvana exist. By making use of the intention to train, training and practice, the attaining of Wisdom, and nirvana, we thoroughly explore that the human body really is birth-and-death and coming-and-going, and, in protecting what we have received, we now hold firm and we now let go.
Shobogenzo, Shoho Jisso (Hubert Nearman)
-
Therefore, once having understood, you should read the Sage's Teachings many times. And having heard the words of the teacher, still you should listen to them again. The mind should grow deeper and deeper. As for things which would be hindrances to the study of the Way, do not go near them anymore. Even if it is painful and lonely, associate with worthy companions to practice the Way.
Shobogenzo-Zuimonki, 5:15 (Record of Things Heard, Thomas Cleary)
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Well, back to the cushions and the sutras! Enjoy!
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Peace,
Ted
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