60 Quotes From Dogen on Words in Zen

60 Quotes From Dogen on Words in Zen

 (Translations by Gudo Nishijima & Mike Cross - emphasis added)

After he had attained the truth at last, he taught people with the words that the whole universe in ten directions is one bright pearl.

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At the same time, by virtue of Gensha’s words of Dharma, we have heard, recognized, and clarified the situation of a body and mind which has already become the bright pearl.

Shobogenzo, Ikka-no-myoju, Gudo Nishijima & Mike Cross

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What sounds like this is speech which is the supreme state of bodhi in words. It is bodhi-speech already, and so it speaks bodhi.

Shobogenzo, Shoaku-makusa, Gudo Nishijima & Mike Cross

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The will and the words are both existence-time.

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Furthermore, “the will” is the time of the realized universe, “the words” are the time of the pivot that is the ascendant state, “presence” is the time of laying bare the substance, and “absence” is the time of “sticking to this and parting from this.” We should draw distinctions, and should enact existence-time, like this.

Shobogenzo, Uji, Gudo Nishijima & Mike Cross

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But people who are not liberated from common sentiment make light of the Buddha-Dharma; not believing the Buddha’s words, they aim blindly to follow the sentiment of the common person.

Shobogenzo, Den-e, Gudo Nishijima & Mike Cross

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The mountains and water of the present are the realization of the words of eternal buddhas.

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It is because of the grossness of the viewpoint of the vulgar that they doubt the phrase “the Blue Mountains are walking.” It is due to the poorness of their scant experience that they are astonished at the words “flowing mountains.” Now, not even fully understanding the words “flowing water,” they are drowned in prejudice and ignorance.

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They do not know that images and thoughts are words and phrases, and they do not know that words and phrases transcend images and thoughts. When I was in China I laughed at them, but they had nothing to say for themselves and were just wordless. Their present negation of rational understanding is nothing but a false notion. Who has taught it to them?

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Without this investigation in practice, it is not the right Dharma wheel of the Tathagata. An eternal buddha says, “If you want to be able not to invite the karma of incessant [hell], do not insult the right Dharma wheel of the Tathagata.” We should engrave these words on skin, flesh, bones, and marrow, we should engrave them on body and mind, on object-and-subject, we should engrave them on the immaterial, and we should engrave them on matter; they are [already] engraved “on trees and on rocks” and they are [already] engraved “in fields and in villages.”

Shobogenzo, Sansuigyo, Gudo Nishijima & Mike Cross

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If Sanzo had learned the Buddha-Dharma, he would listen to the words of the National Master, and he might be able to see the body and mind of the National Master.

Shobogenzo, Shin-fukatoku, Gudo Nishijima & Mike Cross

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But if we seek to know, the evidence that they are cast from a mirror is just [here] in the words of the master.

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The words “Venerable monk, to what place have the features you had before you became a monk departed?” hold up a mirror to reflect [the monk’s] face.

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We should study and clarify these words.

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Testimony to the existence of [both] the eternal mirror and the clear mirror has been expressed directly in the words of Seppo and Gensha.

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There must be learning in practice that widely covers the teachings of all the buddhas and all the patriarchs.

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We should not idly pass over the words “Please, master, you ask” spoken now by Gensha.

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We must diligently learn these words in practice.

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Gensha’s words, “How wide is the furnace?” are an unconcealed expression of the truth, which we should learn in practice for a thousand ages and for ten thousand ages.

Shobogenzo, Kokyo, Gudo Nishijima & Mike Cross

 
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We must unfailingly apply ourselves to the words “being without the buddha-nature.” Do not be hesitant.

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Remember, saying and hearing the words “being without the buddha-nature” is the direct path to becoming buddha.

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We should take this expression and make effort to get inside the words. We should reflect on the words “south and north” with naked mind.

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It is regrettable that among laypeople and monks throughout the great kingdom of Song, not even one has heard and understood the words of Nagarjuna or penetrated and realized the words of Kaṇadeva.

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Few even learn that they should speak the words. Remember, this state of neglect comes from their having stopped making effort. Among heads of the table in many districts there are some who die without once in their life voicing the expression of the truth “the buddha-nature.” Some say that those who listen to teachings discuss the buddha-nature, but patch-robed monks who practice Zen should not speak of it. People like this really are animals. Who are the band of demons that seeks to infiltrate and to defile the truth of our buddha-tathagata?

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These words “all living beings” should be investigated at once.

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To fathom the vigorous state of the buddha-nature, we should use Chosha’s words as the standard. We should quietly consider the words “Wind and fire have not dissipated.” What kind of truth is present in the words “not dissipated”?

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“Wind and fire have not dissipated” is Buddha preaching Dharma, and “undissipated wind and fire” are the Dharma preaching Buddha.

Shobogenzo, Bussho, Gudo Nishijima & Mike Cross

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If you want to learn through experience the words “the whole earth and the whole cosmos,” mull them over three times and five times.

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There are those who merely hear the phrase “non-birth” without clarifying it, seeming to set aside effort with body and mind. It is the utmost stupidity.

Shobogenzo, Gyobutsu-yuigi, Gudo Nishijima & Mike Cross

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 Although they have transmitted and received the fallacy of “a separate transmission outside the teachings,” because they have never known “inside” and “outside,” the logic of their words is not consistent. How could the Buddhist patriarchs who receive the one-to-one transmission of the Buddha’s right-Dharma-eye treasury fail to receive the one-to-one transmission of the Buddha’s teaching? Still more, why would Old Man Sakyamuni have instituted teachings and methods that could have no place in the everyday conduct of Buddhists? Old Man Sakyamuni intended, already, to create teachings and methods to be transmitted one-to-one: what Buddhist patriarch would wish to destroy them? Therefore, the meaning of “the one mind that is the supreme vehicle” is just the three vehicles and the twelve divisions of the teaching, and is just the Mahayana treasury and the Hinayana treasury.

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Learning these words in practice, we should meet with the ancestral patriarchs of Buddhism and we should see and hear the teachings and methods of Buddhism.

Shobogenzo, Bukkyo, Gudo Nishijima & Mike Cross

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Students who study Rinzai’s words like this will not be passing time in vain.

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We must investigate these words quietly; we should replace our heart with them and replace our brain with them.

Shobogenzo, Daigo, Gudo Nishijima & Mike Cross

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We should clarify and master these words.

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We should clarify the meaning of these words.

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Investigating these words, we should grasp them as just the pivotal essence of the ancestral patriarchs.

Zazenshin, Gudo Nishijima & Mike Cross

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The present words of master and disciple we should without fail examine in detail.

Shobogenzo, Butsu-kojo-no-ji, Gudo Nishijima & Mike Cross

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Even today, although [people] hear the Sixth Patriarch’s words they do not know the Sixth Patriarch’s words: how much less could they express the Sixth Patriarch’s expression of the truth?

Shobogenzo, Inmo, Gudo Nishijima & Mike Cross

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Hearing these words, Hojo realized the great state of realization under their influence.

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We should imbue our minds with this state of truth, and should engrave these words on our bodies.

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We should attach importance to these words, considering them day and night, and putting them into practice morning and evening.

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Let us quietly consider: a lifetime is not so long, [and yet] if we are able to speak the words of a Buddhist patriarch—even if three and three [words] or two and two—we will have expressed the state of truth of the Buddhist patriarchs themselves. Why? [Because] the Buddhist patriarchs are the oneness of body and mind, and so the one word or the two words will be totally the warm body-and-mind of a Buddhist patriarch. That body-and-mind comes to us and expresses as the truth our own body-and-mind. At just the moment of speaking, the state of expressing the truth comes and expresses our own body-and-mind.

Shobogenzo, Gyoji, Gudo Nishijima & Mike Cross

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We should painstakingly learn in practice and consider these words of the Buddha.

Shobogenzo, Kai-in-zanmai, Gudo Nishijima & Mike Cross

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On one occasion [the Buddha] gave affirmation by holding up an uḍumbara flower and on another occasion he gave affirmation by taking up a robe of golden brocade. Neither of these was an enforced act; they were the words and deeds of affirmation itself.

Shobogenzo, Juki, Gudo Nishijima & Mike Cross

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If we want to learn Kannon in experience, we should investigate the present words of Ungan and Dogo.

Shobogenzo, Kannon, Gudo Nishijima & Mike Cross

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The words expressed here are verification of the Buddha’s truth; they are not mere speculation from the sentimental hearts of commentary teachers; they contain the standard that is universal to Buddhism.

Shobogenzo, Arakan, Gudo Nishijima & Mike Cross

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In general, those who understand that an expression like this exists to assert that abstract teaching is utterly useless are making a great mistake. They have not received the authentic transmission of the ancestral founders’ virtuous conduct, and they are blind to the Buddhist patriarchs’ words. If they have not clarified this one saying, who could affirm that they have mastered the words of other buddhas?

Shobogenzo, Gabyo, Gudo Nishijima & Mike Cross

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Now, learn in practice, the First Patriarch’s words “You have got my skin, flesh, bones, and marrow” are the Patriarch’s words.

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So the eternal buddha’s words are evidence of the Buddha-Dharma and are a past expression of the self.

Shobogenzo, Katto, Gudo Nishijima & Mike Cross

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Great Master Sakyamuni says,

The triple world is only the one mind,

There is nothing else outside of the mind.
The mind, buddha, and living beings—
The three are without distinction.

[This] one saying is the whole effort of [the Buddha’s] lifetime. The whole effort of his lifetime is the complete wholeness of his total effort. While it is deliberate action, it may also be action in the natural stream of speech and action. Thus, the words now spoken by the Tathagata, “The triple world is only the mind” are the whole realization of the whole Tathagata, and his whole life is the whole of this one saying.

Shobogenzo, Sangai-yuishin, Gudo Nishijima & Mike Cross

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If I put it in words, “expounding the mind and expounding the nature” is the pivotal essence of the Seven Buddhas and the ancestral masters.

Shobogenzo, Sesshin-sessho, Gudo Nishijima & Mike Cross

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Even a work produced latterly, if its words are true, should be approved.

Shobogenzo, Butsudo, Gudo Nishijima & Mike Cross

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The Tathagata’s words “the ultimate state of equilibrium of substance and detail” are the self-expression of “the real form of all dharmas,” are the self-expression of an acarya, and are the learning in practice of total equilibrium.

Shobogenzo, Shoho-jisso, Gudo Nishijima & Mike Cross

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Only people who have penetrated Unmon’s words have received the Dharma from Unmon.

Shobogenzo, Menju, Gudo Nishijima & Mike Cross

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Who could not believe and understand the Buddha’s words of real truth?

Shobogenzo, Kenbutsu, Gudo Nishijima & Mike Cross

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These are words naturally expressed by the Eye itself. We should quietly investigate the principle of, and learn in practice, the realization of words like this.

Shobogenzo, Ganzei, Gudo Nishijima & Mike Cross

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So we should clearly maintain and rely upon [the teaching that] a Buddhist patriarch’s ideas and words are a Buddhist patriarch’s everyday tea and meals. Coarse tea and plain food in everyday life are the ideas and words of a Buddhist patriarch.

Shobogenzo, Kajo, Gudo Nishijima & Mike Cross

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“We do not know what words these are” describes the existence, in words, of dragons.

Shobogenzo, Ryugin, Gudo Nishijima & Mike Cross

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Because “this place is where something ineffable exists,” it is through the realization of these words that Buddhist patriarchs are caused to be. And because the realization of these words of Buddhist patriarchs passes naturally from rightful successor to rightful successor, the skin, flesh, bones, and marrow, realized as “a whole body,” are “hanging in space.” This space is beyond such categories as the twenty kinds of space.

Shobogenzo, Koku, Gudo Nishijima & Mike Cross

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Just because we have not understood them, we should not disregard them; we should resolve to understand them without fail. They are words that were actually preached, and so we should listen to them. Having listened to them, then we may be able to understand them.

Shobogenzo, Yui-butsu-yo-butsu, Gudo Nishijima & Mike Cross

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[These] are the words of the two Zen masters; they are the words of people who had got the truth, and so they were decidedly not laid down in vain.

Shobogenzo, Shoji, Gudo Nishijima & Mike Cross

 

Dogen's Shobogenzo, Zazen-Shin (A Needle for Zazen) Part 3

Zazen-Shin (A Needle for Zazen)

Part 3 of 3 – Link to Part 1 – Link to Part 2

A Commentary on Dogen's Shobogenzo, Zazenshin

Translation (In Bold) by Gudo Nishijima & Mike Cross - Commentary by Ted Biringer.

(Adapted from the Sept. 2014 issue of the Zen newsletter, Flatbed Sutra Zen News)

 

 

 

 

The Zazenshin in question is as follows:

 

Zazenshin

 

Written by Shogaku, who was posthumously titled, by imperial decree, Zen Master Wanshi

 

Pivotal essence of every buddha,

Essential pivot of every patriarch.

Not touching things, yet sensing,

Not opposing circumstances, yet being illuminated.

 

Not touching things, yet sensing:

The sensing is naturally subtle.

Not opposing circumstances, yet being illuminated:

The illumination is naturally fine.

 

The sensing is naturally subtle:

There has been no discriminating thought.

The illumination is naturally fine:

There has been not the slightest dawning.

 

There has been no discriminating thought:

The sensing, without any duality, is singular.

There has been not the slightest dawning:

The illumination, without any grasping, is complete.

 

The water is clean right to the bottom,

Fishes are swimming, slowly, slowly.

The sky is wide beyond limit,

And birds are flying, far, far away.

 

The point of this needle for zazen is that "the Great Function is already manifest before us," is "the dignified behavior that is ascendant to sound and form," is a glimpse of "the time before our parents were born," is that "not to insult the Buddhist patriarchs is good," is "never to have avoided losing body and life," and is "the head being three feet long and the neck being two inches."

Shobogenzo Zazenshin, Gudo Nishijima & Mike Cross

 

Dogen begins by reminding us that this expression is a Buddha's discourse - an expression of wisdom on the great matter of life and death. It is the truth that "the Great Function is already manifest before us" - existence-time here-now is Buddha. It is "the dignified behavior that is ascendant to sound and form" - actualizing universal liberation and fulfillment. It is "a glimpse of 'the time before our parents were born'" - discerning our true nature with certainty. It is that "not to insult the Buddhist patriarchs is good" - activating our skillful capacity, our ability to respond (responsibility). It is "never to have avoided losing body and life" - freedom from fear and self-centeredness. And is "the head being three feet long and the neck being two inches" - it is at that time when Buddha is Buddha.

 

"Pivotal essence of every buddha." "Every buddha" without exception sees "buddha at every moment" as "the pivotal essence." That "pivotal essence" has been realized: it is zazen.

Shobogenzo Zazenshin, Gudo Nishijima & Mike Cross

 

The pivotal essence is what every buddha sees at/as every place-time, and the pivotal essence is how every buddha sees at/as every place-time. Thus the making real (realization) of the pivotal essence ceaselessly advances in/as self-and-other (subjectivity/objectivity): This is zazen.

 

"Essential pivot of every patriarch." "The late master did without such words"-this principle itself is "every patriarch." The transmission of Dharma and the transmission of the robe exist. In general, every instance of "turning the head and changing the features" is the pivotal essence of every buddha. And every individual case of changing the features and turning the head is the essential pivot of every patriarch.

Shobogenzo Zazenshin, Gudo Nishijima & Mike Cross

 

"Outside words and letters" - these words and letters are themselves "outside." Here Shakyamuni twirls a flower, Now Mahakayshyapa smiles. The pivotal essence is the universal sacred life of all things, beings, and events. The essential pivot is the particular place-time of each thing, being, and event.

 

"Not touching things, yet sensing." "Sensing" is not sense perception; sense perception is small-scale. Neither is it intellectual recognition; intellectual recognition is intentional doing. Therefore, "sensing" is "beyond touching things," and that which is "beyond touching things" is "sensing." We should not consider speculatively that it is universal awareness, and we should not think narrowly that it is self-awareness. This "not touching things" means "When a clear head comes, a clear head does. When a dull head comes, a dull head does"; it means "to break by sitting the skin that our mothers bore."

Shobogenzo Zazenshin, Gudo Nishijima & Mike Cross

 

Touching is only and always realized (made real) by a toucher and a touched, a toucher is realized by a touched and a touching, a touched is realized by a toucher and a touching. Not touching is only realized by touching (thus all of touching's intrinsic elements) - therefore touching is beyond (includes and transcends) touching, and not touching is beyond not touching. The same truth applies to seeing, hearing, smelling, tasting, and thinking. This is the true form of sensing. When I sense a horse, a horse is sensed by me; when an ox is sensed by me, I do not sense a horse. This is the true essence of sensing. When both the form and essence of sensing are expressed it is, "Nothing in the whole universe is concealed" and it is "When I don't see, you don't see my not seeing."

 

"Not opposing circumstances, yet being illuminated." This "being illuminated" is not the illumination of enlightened understanding and is not spiritual illumination. "Not to oppose circumstances" is described as "being illuminated." Illumination does not merge into circumstances-because circumstances are just illumination. The meaning of "non-opposition" is "the whole universe never having been hidden," is "a broken world not showing its head," is "the subtle," is "the fine," and is "[the state beyond] complicated and uncomplicated."

Shobogenzo Zazenshin, Gudo Nishijima & Mike Cross

 

All the real 'circumstances' in the whole universe are instances of illumination itself - particular dharmas encountered by particular sentient beings at particular place-times. "Not to oppose circumstances" means the myriad dharmas advance and illumine the self.

 

A monk asked Dongshan, "How can one escape from heat and cold?"

Dongshan said, "Why not go where there is no heat and cold?"

The monk asked, "Where is there not heat and cold?"

Dongshan said, "When it is hot the heat kills you, when it is cold the cold kills you."

 

"The sensing is naturally subtle: There has been no discriminating thought." The state in which "thought" is "sensing" is not always reliant on external assistance. "The sensing" is concrete form, and concrete form is mountains and rivers. These mountains and rivers are "subtlety." This "subtlety" is "the fine." When we use [this state] it is totally vigorous. When we become a dragon, whether we are inside or outside the Dragon Gate is irrelevant. To use even one mere instant of the present "sensing" is to garner the mountains and rivers of the whole universe and, exerting total effort, to "sense" them. Unless our own "sensing" is in the state of direct familiarity with mountains and rivers, there cannot be a single instance of sensing or half an instance of understanding. We should not grieve about "discriminating thought" being late in arriving. "Every buddha," in the state of already having discrimination, has already been realized. The "nonexistence of what has occurred" is "already" having occurred, and "already having occurred" is realization. In sum, "there having been no discrimination" is [the state of] "not meeting a single person."

Shobogenzo Zazenshin, Gudo Nishijima & Mike Cross

 

We know a mountain exists when (at that time) 'we see a mountain' and 'a mountain is seen' - when we see a mountain and a mountain is seen a mountain exists in our knowing. Besides mountains that exist in our knowing, no mountains are known to exist. 'A mountain' exists as an object of consciousness, 'a mountain knower' exists as a subject of consciousness. We know a unicorn exists when 'we dream a unicorn' and 'a unicorn is dreamed' - thus a unicorn exists in our knowing. Besides such existent unicorns, no unicorns exist in our knowing; how could we believe in the fallacy that "Unicorns do not exist"?

 

"The illumination is naturally fine: There has been not the slightest dawning." "The slightest" means the whole universe. Still, [the illumination] is naturally the fine itself and is naturally illumination itself, and for this reason it seems never to have fetched anything to itself. Do not doubt the eyes, but do not necessarily trust the ears. The state of "You must directly clarify the fundamental outside of principles; do not grasp for standards in words" is illumination. For this reason "there is no duality" and for this reason "there is no grasping." While having dwelled in and retained this state as "singularity" and having maintained and relied upon it as "completeness," [those descriptions] I still doubt.

Shobogenzo Zazenshin, Gudo Nishijima & Mike Cross

 

When the slightest is the slightest, what is the slightest. Experience here-now is existence here-now; what you see is what you get. Assertions and proclamations are assertions and proclamations - all are real dharmas, some really express truth, some really express falseness. When there is 'no duality' there can be no 'nonduality' - in such 'a state' there is no grasping, and no not grasping. While such may be called a 'singularity' and be relied upon as 'completeness', Dogen has his doubts. As for me, I have no doubt that such a state is an inevitable milestone along the ancient way. I also have no doubt it has proven to be a pernicious, inescapable shit-hole for many that lingered there too long. It is also known as Dante's unmentioned level of Hell - those abiding here are subjected to dew-drops dripping on lotus leaves for eternity and beyond. Notice in Dogen's 'version' below, the inky cave of 'no duality' is politely not mentioned.

 

"The water is clean right to the bottom. Fishes are swimming, slowly, slowly." As to the meaning of "the water is clean," water suspended in space is not thoroughly "clean water." Still less is water that becomes deep and clear in the vessel world, the water of "the water is clean." [Water] that is not bounded by any bank or shore: this is "water that is clean right to the bottom." When fish move through this water, "swimming" is not nonexistent. "Swimming," for however many tens of thousands of distances it progresses, is unfathomable and is unlimited. There is no bank from which to survey it, there is no air to which it might surface, and there is no bottom to which it might sink. Therefore, there is no one who can fathom it. If we want to discuss its measurements, [we say] only that "the water is clean right to the bottom." The virtue of sitting in zazen is like this swimming of fishes: who can estimate it on a scale of thousands or tens of thousands? The course of action that penetrates to the bottom is the whole body not follow ing the way of the birds.

Shobogenzo Zazenshin, Gudo Nishijima & Mike Cross

 

Zazen is not bound to any fixed form, water that is clean "is not bounded by any bank or shore." When (at that time) fish move through this water there is only 'fish move through this water' in the whole universe, then there are no-tiles, there are no-mirrors. To say 'there are no-tiles' and 'there are no-mirrors' does not mean 'tiles are nonexistent' and 'mirrors are nonexistent,' rather tiles are 'fish move through this water,' mirrors are 'fish move through this water.' When 'fish move through this water' is illumined, tiles are eclipsed and swimming is eclipsed, hence "not nonexistent." How can the not nonexistent be fully fathomed? What is the not nonexistent. What is also the existent.

 

"The sky is wide beyond limit. And birds are flying, far, far away." "The sky is wide" does not describe what is suspended in the firmament. The sky suspended in the firmament is not "the wide sky." Still less is that which pervades that place and this place universally "the wide sky." [The sky] not hidden or revealed by any outside or inside: this is "the wide sky." When birds fly through this sky, flying in the sky is the undivided Dharma. Their action of flying in the sky cannot be measured. Flying in the sky is the whole universe-because the whole universe is flying in the sky. We do not know the extent of this "flying," but in expressing it with words which are beyond the realm of estimation, we describe it as "far, far away." "Straightaway, there should be no strings under the feet."When the sky is flying away, the birds also are flying away; and when the birds are flying away, the sky also is flying away. Words that express mastery of flying away are "It only exists at this concrete place." This is a needle for the still-still state. Tens of thousands of distances traveled vie to tell us, "It only exists at this concrete place."

Shobogenzo Zazenshin, Gudo Nishijima & Mike Cross

 

When (at that time) the sky is 'flying away,' the birds are also 'flying away,' tiles are 'flying away,' and mirrors are 'flying away.' It only exists at/as this particular experience here-now.

 

Such is the Zazenshin of Zen Master Wanshi. Among [the maxims of] veteran patriarchs through the ages, there has never been a Zazenshin like this one. If stinking skinbags in all directions wished to express the like of this Zazenshin, even if they exhausted the effort of a lifetime or of two life times, they would not be able to express it. Through all directions today, we do not find [any other]: there is this maxim alone. When my late master held formal preaching in the Dharma hall, he would constantly say, "The eternal buddha Wanshi!" He never spoke like this of other men at all. When we have the eyes to know a person, we can also know the sound of a Buddhist patriarch. Truly we have seen that in [the lineage of] Tozan, a Buddhist patriarch exists. Now it is eighty years or so since [the death of] Zen Master Wanshi. Admiring his Zazenshin, I have written the following Zazenshin. Now it is the eighteenth day in the third lunar month in the third year of Ninji.When I count [the years] between this year and the eighth day of the tenth lunar month in the twenty-seventh year of Shoko, it is only eighty-five years. The Zazenshin that I have written now is as follows:

 

Zazenshin

 

Pivotal essence of every buddha,

Essential pivot of every patriarch.

Beyond thinking, realizing,

Beyond complication, realization.

 

Beyond thinking, realizing:

The realizing is naturally immediate.

Beyond complication, realization:

The realization is naturally a state of experience.

 

The realizing is naturally immediate:

There has been no taintedness.

The realization is naturally a state of experience:

There has been no rightness or divergence.

 

There has been no tainting of the immediacy:

That immediacy is without reliance yet it gets free.

There has been no rightness or divergence in the experience:

That state of experience is without design yet it makes effort.

 

The water is clean, right down to the ground,

Fishes are swimming like fishes.

The sky is wide, clear through to the heavens,

And birds are flying like birds.

Shobogenzo Zazenshin, Gudo Nishijima & Mike Cross

 

"Pivotal essence of every buddha" - Buddha-nature; the myriad dharmas in/of existence-time. "Essential pivot of every patriarch" - Kozei constantly sits in zazen, Nangaku polishes a tile, Gutei raised one finger, and each of these is what?

 

"Beyond thinking, realizing" - Realizing what? "Beyond complication, realization" - The fundamental point.

 

"Beyond thinking, realizing: The realizing is naturally immediate." When I beat an ox, an ox is beaten by me.

 

"Beyond complication, realization: The realization is naturally a state of experience." What existence (existence-time) is experienced is what experience exists, what experience exists is what existence is experienced.

 

"The realizing is naturally immediate: There has been no taintedness." 'Not-two,' not 'one' - because right is right, wrong is wrong, because true is true, false is false; right and wrong are ever and always distinct, true is true, not false, false is false, not true - right and wrong are not-two, true and false are not one.

 

"The realization is naturally a state of experience: There has been no rightness or divergence." When here-now (particular experience/existence) is here-now rightness is here-now, divergence is here-now.

 

"There has been no tainting of the immediacy: That immediacy is without reliance yet it gets free." Firewood is not-ash, ash is not-firewood; firewood abides in its dharma-position (its particular existence-time of total existence-time) as firewood, ash abides in its dharma-position as ash. Thus firewood has a before and an after (and a little before, a long before, a long, long before, a long after, a million years after, an ever-after, etc.) and is simultaneously cut off from before and after (is ever and always the here-now of firewood). Ash has a before and an after and is simultaneously cut off from before and after.

 

"There has been no rightness or divergence in the experience: That state of experience is without design yet it makes effort." The experience/existence of true nature (practice-enlightenment, Buddha, actualizing the koan, etc.) is 'What' (ever-advancing into novelty; reality without design, without fixed form). 'What,' or 'making Buddha,' which is an experience without design, is characterized by (possesses the features of) making effort. 'Making effort,' 'aiming,' 'striving' to 'become Buddha' is 'What' realized as that "state of experience without design."

 

"The water is clean, right down to the ground, Fishes are swimming like fishes." 'Clean right down to the ground' is 'the water.' 'What' swimming like fishes is fishes.

 

"The sky is wide, clear through to the heavens, And birds are flying like birds." Lift a rock and you will find it there, split a piece of wood and you will find it there. What looks like a duck and quacks like a duck - it must be a duck.

 

The Zazenshin of Zen Master Wanshi is never imperfect in expression, but I would like to express it further like this. In sum, children and grand children of the Buddhist patriarchs should unfailingly learn in practice that sitting in zazen is the one great matter. This is the authentic seal that is received and transmitted one-to-one.

Shobogenzo Zazenshin, Gudo Nishijima & Mike Cross

 

Such is the Zazenshin of Zen Master Dogen. Among the treatises on zazen by Buddha ancestors in total existence-time, there is none like this one. When my former teacher expressed the Dharma in the dokusan room, he would constantly say, "The eternal Buddha Dogen!" He only spoke like this of genuine eternal Buddhas. In grateful thanks for Dogen's Zazenshin, I have written the following Zazenshin:

 

Zazenshin

 

Pivotal essence; buddhas alone

Essential pivot; together with buddhas

Thinking not-thinking, nonthinking

Simple/complex, actualization.

 

Thinking not-thinking, nonthinking:

The non's thinking is the normal mind.

Simple/complex, actualization:

Actualization is the fundamental point.

 

The non's thinking is the normal mind:

What is the Tao.

Actualization is the fundamental point:

Every day is a good day.

 

What is the Tao:

The ceaseless-advance into novelty.

Every day is a good day:

What is a good day.

 

Water is water.

Fishes are fishes.

The sky is the sky.

Birds are birds.

 

The Zazenshin of Zen Master Dogen is ever novel as Zen Master Dogen's Zazenshin. Here-now the Zazenshin of Zen student Ted Biringer is expressed like this. In sum, children, grand children, and great, great grandchildren of the Buddha ancestors freely make effort and sincerely strive to learn, practice, verify, and actualize zazen as zazen. This is the authentic Buddha-Dharma that is transmitted (sent/received) by Buddhas alone together with buddhas.

 

 

 

 

 

 

Link to Part 1 – Link to Part 2