Shobogenzo, Genjokoan, Eihei Dogen - Skeleton Key Part 6

A Study of Genjokoan and the Commentary in The Flatbed Sutra of LouieWing by Ted Biringer

PART 6

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Continuing on, the Genjokoan states:

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Those who are enlightened about delusion are buddhas.

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In the Shobogenzo, being “enlightened about delusion” means awakening to the reality of delusion. That is, realizing what delusion truly is. It is like when, for example, a person is shown the cause of a magician’s illusions: mirrors, wires, hidden compartments, and so on. The person can then grasp the reality of the illusion. The reality of the illusion, the mirrors, wires, hidden compartments, is existent, and the illusion is a real characteristic of its existence. Similarly, when you realize the cause of delusion: misperception or partial perception, of true nature, you realize the reality of delusion. The reality of delusion, misperception or partial perception of our own true nature is existent, and delusion is a real characteristic of its existence. Those who are “enlightened about” this are called “buddhas.”

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Next, the Genjokoan says:

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Those who are deluded about enlightenment are ordinary beings.

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To be “deluded about enlightenment” is to view enlightenment as being something outside or apart from you or the everyday world. This is not a judgmental statement; it is a simple observation. When you are aware of your true nature, you are called buddhas; when you are unaware of your true nature, you are called ordinary beings. Flowers fall, weeds flourish; cocks crow, dogs bark. The Genjokoan goes on:

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There are people who continue to realize enlightenment based on enlightenment.

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Dogen’s emphasis on post-kensho practice and enlightenment is rarely matched in Zen literature. He insists that attaining enlightenment is just the beginning of genuine practice and enlightenment. In fact, enlightenment for Dogen is only authentic as practice and enlightenment. In all his works, he repeatedly urges you to realize enlightenment based upon enlightenment, often using the Zen ancestors of the past as examples of how to approach the lifetime process of deepening and refining your realization. The Genjokoan continues:

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There are people in the midst of delusion adding to delusion.

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Dogen is not simply repeating his previous point but indicating something else. In Shobogenzo, Keisei-Sanshiki, Dogen uses the same phrase in a manner that suggests its deeper implication…

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…To Be Continued…

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~The Flatbed Sutra of Louie Wing: The Second Ancestor of Zen in the West by Ted Biringer

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[Part 1] [Part 2] [Part 3] [Part 4] [Part 5]

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Peace,

Ted

The Paradoxical Nature of Reality

The Paradoxical Nature of Reality

“Exhaust lifetime after lifetime examining this saying (dharma),” is a hallmark characteristic of Dogen’s methodology – this because the dharma (koan, flower, breath, oak tree, etc.) is the primary datum of experience/existence. As each dharma is an “explicit” aspect of the wholeness “implicit” in its presence, its infinite potential bestows it with the quality of original ambiguity – the more it is illumined, the more it eclipses – thus the unlimited potential for refinement and expansion – and the “paradoxical” (metaphorical) nature of dharmas that, “to expand” them is “to narrow” them also.

Peace,

Ted

The Truth of Buddha-Nature

The Truth of Buddha-Nature..

The truth of the buddha-nature is that we are not equipped with the buddha-nature before we realize the state of buddha; we are equipped with it following realization of the state of buddha. The buddha-nature and realization of buddha inevitably experience the same state together. We should thoroughly investigate and consider this truth.

Shobogenzo, Bussho, Gudo Nishijima & Mike Cross


Peace,
Ted

Dogen’s Shobogenzo - Genjokoan

Dogen’s Shobogenzo - Genjokoan, Skeleton Key Part 5

A Study of Genjokoan and the Commentary in The Flatbed Sutra of LouieWing by Ted Biringer

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PART 5

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After laying the foundation in the first four lines of Genjokoan, Dogen methodically builds the structural framework upon which he spent the rest of his life fleshing out: the function and essence of “the rightly-transmitted buddha-dharma.”

Next, the Genjokoan begins an examination of delusion and enlightenment:

That people drive the self to actualize awareness of the many things is delusion. That the many things actualize awareness of the self is enlightenment.

Here Dogen gives a precise definition of the important Buddhist concepts of delusion and enlightenment, outlining their most basic aspects with clear precision. Delusion or enlightenment is what distinguishes a “buddha” from an “ordinary being.” A buddha is someone who is enlightened about delusion, that is, to the reality of his or her own true nature. An ordinary being is someone who is deluded about enlightenment (the reality of his or her own true nature). Because delusion and enlightenment are nondual, meaning they are not two separate, independent entities, we come to the understanding that differences between them are differences of perspective only.

First Dogen says, “That people drive the self to actualize awareness of the many things is delusion.” The very idea that you can “drive the self” to enlightenment implies that you must be experiencing your self as separate from enlightenment. Because in reality you are both separate and not separate from the many things, experiencing your self as only separate is delusion.

Awakening to the truth that “the many things actualize awareness of the self” is the function of Zen practice; your true nature is the true nature of the universe. The Buddhist formula for salvation, liberation, enlightenment, or any of the other terms used to indicate the ultimate truth of religion consists of personally realizing that you are one with all things including both enlightenment and delusion. Continuing on, the Genjokoan states:

Those who are enlightened about delusion are buddhas.

 

 

~The Flatbed Sutra of Louie Wing: The Second Ancestor of Zen in the West by Ted Biringer

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...To be continued...

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Peace,

Ted