The Transmission of Wisdom 2

The Transmission of Wisdom 2

As a tradition, activity, or institution of human civilization, ‘Zen’ denotes a path, manner, or way of life, rather than a particular structure or form. To revere a ‘Zen’ that consists of an authorized version, exclusive sect, prescribed method, formal practice, dogmatic code, or any other fixed form is to exalt a lifeless idol. In Zen’s vision, reality itself consists of the expression of Dharma, an unceasing advance into novelty, an ongoing creative activity. Zen practice-enlightenment (shusho) is genjokoan, ‘actualizing the fundamental point’ – not the actualized, actual, or actualize of past, present, or future, but a ceaseless actualization of existence-time here-now which fully includes and transcends past, present, and future. More particularly, practice-enlightenment consists of clearly seeing the true nature of reality and, thereby, actualizing one’s thoughts, words, and deeds harmoniously with that truth in and as the self/world here-now. To clarify, consider Hee-Jin Kim’s analysis of the following passage from Bendowa; one of Dogen’s clearest articulations of his view of practice-enlightenment. In this translation Kim, following the lead of Norman Waddell and Masao Abe[i], renders ‘Bendowa’ as ‘negotiating the Way’:

In the Shobogenzo, “Bendowa” (1231), Dogen succinctly enunciates his Zen: The endeavor to negotiate the Way (bendo), as I teach now, consists in discerning all things in view of enlightenment, and putting such a unitive awareness (ichinyo) into practice in the midst of the revaluated world (shutsuro).

Hee-Jin Kim Dogen on Meditation and Thinking: A Reflection on His View of Zen, p.21

Dr. Kim clarifies by bringing the salient points into relief thus:

This statement clearly sets forth practitioners’ soteriological project as negotiating the Way in terms of (1) discerning the nondual unity of all things that are envisioned from the perspective of enlightenment and (2) enacting that unitive vision amid the everyday world of duality now revalorized by enlightenment. Needless to say, these two aspects refer to practice and enlightenment that are nondually one (shusho itto; shusho ichinyo).
Hee-Jin Kim Dogen on Meditation and Thinking: A Reflection on His View of Zen, p.21

 

To be continued…

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[i] The Heart of Dogen’s Shobogenzo, pp.7-30