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[In China at the time Dogen visited] All public monasteries, whether or not their abbacies were reserved for Ch’an monks, had basically the same buildings, bureaucratic structures, schedules of activities, and basic forms of Buddhist discipline and practice. All public monasteries had buddha halls (butsuden), where various offerings and sutra chanting services were held; dharma halls (hattō), where abbots gave lectures and entertained questions; and sangha halls (sōdō), where the main body of monks sat in meditation, ate, and slept at their places on the open platforms. If there was anything that was distinctive about the Ch’an monasteries, it was not the stress on zazen or the occasional ritual in which the entire community was required to perform manual labor together (fushin samu) — those practices were common to all the public monasteries. No, what distinguished the training in Ch’an monasteries was chiefly the teaching style of the abbots, who based their talks and debates on the koan literature that was the hallmark of the Ch’an tradition.
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To summarize, what the so-called transmission of Zen to Japan in the thirteenth century really amounted to was the wholesale transmission from Sung China of the latest in Buddhist monastic institutions, teachings, and practices.
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The Zen school in Japan, or rather the various Zen schools (plural) that were based on branch lineages, were institutionally separate from the other schools of Japanese Buddhism...
Nevertheless, they were heirs not only to the Chinese Ch’an tradition of dharma lineages and koan study, but to the entire Buddhist monastic tradition as it flourished in Sung China.
Dogen himself stressed in the chapter of his Shobogenzo entitled “The Buddha Way” (Butsudō) that what he was transmitting was not just the “Zen lineage” (zenshū) — a name that he castigated — but true Buddhism in its entirety. At the same time, he boldly asserted that his own line of dharma transmission, passed down through his teacher Ju-ching, preserved the true Buddhism better than any other line.
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It is true that Soto teachers gained prestige from their membership in the Zen lineage, and that to become a member one had to master the tradition of commenting on koans.
~T. Griffith Foulk, History of the Soto Zen School
Peace,
Ted
Tuesday, February 02, 2010
Dogen - Zen Lineages, Zen Sects
The title which Dogen is most frequently referred to as, “The Founder of the Soto Sect of Zen in Japan,” begs for serious qualification. Dogen’s own writings seem to suggest he might regard this title as ill informed, even irreverent. For Dogen, authentic enlightenment was the standard; not pedigree. Those authentically enlightened are “Buddha Ancestors,” others are not; whether they belong to a particular lineage or no lineage at all.
While Dogen did acknowledge the traditional lineages, tracing his own through that of his Chinese Master, he saw lineages for what they are; convenient identifiers—no more significant than the names of cities or provinces. As with all speculative notions, assumption based merely on lineage (or no lineage) is not only pointless, it is ludicrous. While many of Dogen’s writings illustrate his disdain of sectarianism, in Shobogenzo, nearly the entire fascicle of Butsudo is dedicated to, on one hand, exposing the fallacies of confused notions linking “lineages” with “sects,” and on the other hand, elucidating the “right view” for Buddhists as revealed by the authentic Buddha Ancestors, including Dogen’s Chinese master:
My late Master, an Old Buddha, once ascended the Dharma seat and addressed his assembly, saying, “People nowadays just talk of there being separate traditions and customs, such as those of Ummon, Hōgen, Igyō, Rinzai, and Sōtō, but this is not the Buddha’s Teaching, nor is it what Ancestors and Masters say.”
~Shobogenzo, Butsudo, (Hubert Nearman)
Dogen was a Dharma heir of both Rinzai and Soto Zen, and his writings offer unabashed praise, and revere his teachers in both lineages as “Ancestral Masters.” This attitude is consistent in his writings which repeatedly assert that the authenticity of enlightenment is the only criteria for qualifying Buddha Ancestors. The Butsudo fascicle’s unapologetic contempt of vulgar notions concerning lineage and sectarianism, Dogen offers some the harshest, most colorful, and most humorous expressions in the whole Shobogenzo. One can only imagine the scorn he would heap on some of the outlandish notions assumed by many contemporary Zen institutions. Dogen’s writings freely draw on the wisdom of all lineages, and harshly criticize notions of sectarian division in what he calls the “House of Buddha Ancestors,” including those of a “Soto” sect:
There is no separate Transmission, no separate sect, in addition to this. Our Great Master never showed his Fist or his twinkling Eye to his assembly, calling either ‘the Sōtō sect’. Further, since there were no mediocre trainees mixed in with his family, how could there possibly be any in his family who spoke of a ‘Sōtō sect’!
~Shobogenzo, Butsudo, (Hubert Nearman)
There is little doubt that Dogen would be inspired to articulate some vividly colorful language if he could see some of the recent institutions created under the name of Zen. In their apparent enthusiasm to embrace American entrepreneurism it seems like every westerner that obtains certification to teach “Zen” sets out to initiate, organize, found, or otherwise establish a new branch, no, “brand” of Zen—their own. Just a few decades ago the number of “certified” Zen teachers in America could be counted on one hand, today “Zen masters,” “Dharma-heirs,” “Abbotts,” “Roshis,” and “Founders,” vie for space in glossy magazines to advertise Zen enlightenment in all manner of forms from one-on-one interviews with living Buddhas and catered retreats at multi-million dollar resorts, to trademark protected techniques for instant enlightenment (expensive, but 100% guaranteed!).
Megalomaniacs with delusions of grandeur are apparently not new to Zen; it is to one of them, in fact, that Dogen credits as the deviser of the name “Soto sect.”
When it comes to this name ‘Soto’, clearly some stinking skin bag in an offshoot lineage who fancied himself the equal of Tozan devised the name ‘Soto sect’.
~Shobogenzo, Butsudo, (Hubert Nearman)
What do you make of it?
Peace,
Ted
While Dogen did acknowledge the traditional lineages, tracing his own through that of his Chinese Master, he saw lineages for what they are; convenient identifiers—no more significant than the names of cities or provinces. As with all speculative notions, assumption based merely on lineage (or no lineage) is not only pointless, it is ludicrous. While many of Dogen’s writings illustrate his disdain of sectarianism, in Shobogenzo, nearly the entire fascicle of Butsudo is dedicated to, on one hand, exposing the fallacies of confused notions linking “lineages” with “sects,” and on the other hand, elucidating the “right view” for Buddhists as revealed by the authentic Buddha Ancestors, including Dogen’s Chinese master:
My late Master, an Old Buddha, once ascended the Dharma seat and addressed his assembly, saying, “People nowadays just talk of there being separate traditions and customs, such as those of Ummon, Hōgen, Igyō, Rinzai, and Sōtō, but this is not the Buddha’s Teaching, nor is it what Ancestors and Masters say.”
~Shobogenzo, Butsudo, (Hubert Nearman)
Dogen was a Dharma heir of both Rinzai and Soto Zen, and his writings offer unabashed praise, and revere his teachers in both lineages as “Ancestral Masters.” This attitude is consistent in his writings which repeatedly assert that the authenticity of enlightenment is the only criteria for qualifying Buddha Ancestors. The Butsudo fascicle’s unapologetic contempt of vulgar notions concerning lineage and sectarianism, Dogen offers some the harshest, most colorful, and most humorous expressions in the whole Shobogenzo. One can only imagine the scorn he would heap on some of the outlandish notions assumed by many contemporary Zen institutions. Dogen’s writings freely draw on the wisdom of all lineages, and harshly criticize notions of sectarian division in what he calls the “House of Buddha Ancestors,” including those of a “Soto” sect:
There is no separate Transmission, no separate sect, in addition to this. Our Great Master never showed his Fist or his twinkling Eye to his assembly, calling either ‘the Sōtō sect’. Further, since there were no mediocre trainees mixed in with his family, how could there possibly be any in his family who spoke of a ‘Sōtō sect’!
~Shobogenzo, Butsudo, (Hubert Nearman)
There is little doubt that Dogen would be inspired to articulate some vividly colorful language if he could see some of the recent institutions created under the name of Zen. In their apparent enthusiasm to embrace American entrepreneurism it seems like every westerner that obtains certification to teach “Zen” sets out to initiate, organize, found, or otherwise establish a new branch, no, “brand” of Zen—their own. Just a few decades ago the number of “certified” Zen teachers in America could be counted on one hand, today “Zen masters,” “Dharma-heirs,” “Abbotts,” “Roshis,” and “Founders,” vie for space in glossy magazines to advertise Zen enlightenment in all manner of forms from one-on-one interviews with living Buddhas and catered retreats at multi-million dollar resorts, to trademark protected techniques for instant enlightenment (expensive, but 100% guaranteed!).
Megalomaniacs with delusions of grandeur are apparently not new to Zen; it is to one of them, in fact, that Dogen credits as the deviser of the name “Soto sect.”
When it comes to this name ‘Soto’, clearly some stinking skin bag in an offshoot lineage who fancied himself the equal of Tozan devised the name ‘Soto sect’.
~Shobogenzo, Butsudo, (Hubert Nearman)
What do you make of it?
Peace,
Ted
Tuesday, January 19, 2010
Genjokoan - Dogen, Master of Zen, Master of Expression
Excerpt From The Flatbed Sutra of Louie Wing: The Second Ancestor of Zen in the West - Part II – Commentaries of Louie Wing: A deeper examination of Zen - Commentary 1. The Genjokoan
One thing that places Dogen in the company of the greatest of Zen masters is magnificent Zen expression. Few masters before—and none since—have matched his skill for expressing the profound and subtle wisdom of the enlightened mind. Two of his early predecessors, Tozan and his disciple Sozan, earn their inclusion among these few through their elucidation of the classic Zen teaching of The Five Ranks.
The doctrine expressed as The Five Ranks is one of the most influential Zen expressions of all time. The subject of that doctrine—the function and essence of the enlightened mind—is and has always been the summum bonum of Buddhism. Every genuine Buddhist expression is grounded on this central principal. The presentation of this principal by Tozan, further refined by Sozan, as The Five Ranks, marks one point where the expression of the central truth of Buddhism evolved.
Dogen’s Shobogenzo marks another such point.
Dogen’s genius for expression is displayed nowhere better than in Genjokoan. His views, on every major aspect of the Buddha-Dharma, are revealed, either explicitly or implicitly, in this extraordinary essay. Genjokoan is a skeleton key that can be used to unlock the Shobogenzo, literally “Treasury of the True Dharma-Eye.
The opening lines of Genjokoan outline the fundamental aspects of reality: the interdependence and interpenetrating aspects of the one and the many, the individual and the universal.
When all things are seen as the Buddha-Dharma, then there is delusion and enlightenment, there is practice, there is life and there is death, there are Buddhas and there are ordinary beings.
This line affirms the relative aspect of reality. Here, “the Buddha-Dharma” denotes all-inclusive reality. “When all things are seen as the Buddha-Dharma,” indicates one way of perceiving the Buddha-Dharma (reality). In this way of perceiving the Buddha-Dharma, “all things” (the myriad dharmas) are seen. That is, reality appears as a multitude of separate individual things. From this perspective of reality there is, “delusion and enlightenment, there is practice, there is life and there is death, there are Buddhas and there are ordinary beings.“ There are people, animals, houses, stars, and all the other kinds of things.
Dogen, more than most Zen masters, delves deeply into the implications of this aspect of reality. While many Zen masters and Buddhist texts give short shrift to the relative aspect of experience, often simply dismissing it as the experience of delusion, Dogen methodically articulates how this aspect of reality affirms the ultimate significance of every particular thing. The Shobogenzo repeatedly directs us to this truth; because everything is the Buddha-Dharma, the Buddha-Dharma is every thing. For Dogen, every thing has ultimate significance as the Buddha-Dharma; including even such things as broken tiles, pebbles, dreams, illusions, and doubts…
~The Flatbed Sutra of Louie Wing
Peace,
Ted
Wednesday, January 06, 2010
3 Recent Dogen Posts on Flatbed Sutra Zen Blog
Links to 3 recent Dogen posts at Flatbed Sutra Blog
Dogen on the liberating potential of concepts and intellectual effort in Zen
Is Dogen Dead? The Presence of Buddhas and Zen Ancestors
Dogen, on the need to Choose, Decide, & Discriminate
Peace,
Ted
Friday, December 25, 2009
Dogen - The Nature of being Human
Manifesting sympathy means not making differences, not treating yourself as different and not treating others as different. For instance, the Tathagata was a human being just like other human beings.
Shobogenzo, Bodaisatta Shishobo, Hubert Nearman
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You and I, right now, are human beings who are the real Body of the whole universe in all ten quarters.
You and I, right now, are human beings who are the real Body of the whole universe in all ten quarters.
Shobogenzo, Shinjin Gakudo, Hubert Nearman
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To meet my former Master face-to-face was to encounter an ordinary human being.
Shobogenzo, Gyoji, Hubert Nearman
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The present statement of the Great Master that all human beings, without exception, have the Light within themselves is not saying that It is something that will manifest at some time in the future, or that It was something that existed in some past generation, or that It is something that is fully manifesting Itself in front of some onlooker now. We need to clearly hear and remember his statement that all human beings, without exception, have the Light within themselves...
The Brightness is what all human beings are. Taking hold of this Brightness, they turn It into external conditions and internal tendencies.
The present statement of the Great Master that all human beings, without exception, have the Light within themselves is not saying that It is something that will manifest at some time in the future, or that It was something that existed in some past generation, or that It is something that is fully manifesting Itself in front of some onlooker now. We need to clearly hear and remember his statement that all human beings, without exception, have the Light within themselves...
The Brightness is what all human beings are. Taking hold of this Brightness, they turn It into external conditions and internal tendencies.
Shobogenzo, Komyo, Hubert Nearman
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Peace,
Ted Biringer
Tuesday, December 15, 2009
Dogen On Koans, Buddha Nature, & Practice
[Introductory Comment] The Bussho (Buddha-nature) fascicle, written by Zen Master Dogen, is one of longest fascicles in Shobogenzo, and also on of the richest. Its structure, as well as its context offer a wide variety of perspectives in which it can be read (e.g. as a single aspect of the whole Shobogenzo, as a 'unity' that stands on its own, as a collection of teachings on Buddha-nature, etc.).
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While it is probably best to read it in context of the whole Shobogenzo (and Shobogenzo's context in the Zen/Buddhist literature), breaking it into parts seems more suitable for a blog.
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In the following section of Bussho, Master Dogen cites two classic koans to illustrate some extremely profound implications of the Zen/Buddhist teachings on Buddha-Nature. In my view, this section of Bussho contains some of Master Dogen's most powerful, creative, and evocative uses of Zen koan literature in his entire corpus of writings. This particular section not only serves to illumine some remarkable, and often overlooked aspects of Buddha-Nature, it also provides a number explanations on the significance of Zen koans, practical instructions on how to approach them, and a whole array of clues on how they can be skillfuly used.
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[Begin Excerpt of Shobogenzo, Bussho]
Ōbaku was sitting in Nansen’s Abbatical reception room, when Nansen asked Ōbaku, “What do you think of the principle enunciated in the Great Scripture on the Buddha’s Parinirvana that, if one trains oneself equally in meditative practice and in spiritual wisdom, one will clearly see one’s Buddha Nature?”
Ōbaku replied, “Within all the hours of the day, It does not depend on a single thing, so we have It right from the start.”
Nansen said, “You aren’t saying this as the view of an elder monk, are you?”
Ōbaku replied, “I daren’t say so.”
Nansen said, “Setting aside for the moment the matter of payment for your rice broth, to whom are you to return payment for your straw sandals?”
Thereupon, Ōbaku remained silent.
‘Training equally in meditative practices and spiritual wisdom’ does not mean that, since training in meditative practices does not interfere with pursuing spiritual wisdom, Buddha Nature can be clearly seen when training in both equally. Rather, when we clearly see our Buddha Nature, then we will be training equally in meditation practice and spiritual wisdom. So Nansen stated, “What do you think of this principle?” This would be the same as saying, for instance, “Who is it that sees one’s Buddha Nature clearly?” Or it can be stated by saying, “How about the principle that Buddha Nature’s equal pursuit of both is what causes us to realize our Buddha Nature?”
The point of Ōbaku’s saying “Within all the hours of the day, It does not depend on a single thing” is that even though twenty-four hours exist within the span of a whole day, It is not dependent on them. Since Buddha Nature’s not depending on a single thing extends over all the hours of a day, It can be clearly seen. As to this ‘within all the hours of a day’ of his, would you ask at what specific time It will show up or in what country? These twenty-four hours that we are speaking of, would they have to be a human being’s twenty-four hour day? Or do they exist as a day in some other particular place? Or are they the kind of day that can occur for a while in Samantabhadra’s Silver Realm? Whether it be in this land or some other world, It does not depend on either. It is already within the twenty-four hours of any day and does not depend on anything.
Nansen’s asking, “You aren’t saying this as the view of an elder monk, are you?” is the same as asking, “You aren’t saying that this is your view, are you?” Although Nansen asked whether this is the view of an elder monk, Ōbaku should not turn to Nansen and affirm that it is indeed his own view. Although the statement was appropriate, it did not apply to Ōbaku alone, because Ōbaku is not the only person who held this view, as the views of many elder monks make abundantly clear.
As to Ōbaku’s replying, “I daren’t say so,” when someone in Sung China is asked whether he is capable of doing something, he uses this phrase, “I daren’t say so,” to acknowledge in a humble way his ability to do so. Thus, to say, “I daren’t say so,” does not mean that one doubts one’s abilities. What this expression says is not to be taken literally. Whether ‘the view of an elder monk’ refers to some other elder monk or whether ‘the view of an elder monk’ refers to Ōbaku, in either case the answer should be that he daren’t say so. It should be like a water buffalo coming out from the water and bellowing “Mu.” To put it like this is to affirm It. You should try and see if you can say, in your own words, the Principle that Ōbaku is affirming.
Nansen said, “Setting aside for the moment the matter of payment for your rice broth, to whom are you to return payment for your straw sandals?” In other words, the cost of your rice gruel is put aside for the moment, but who gets paid for the cost of your straw sandals? We should spend life after life exploring the intent of this statement through our training. We should keep our minds diligently investigating what he meant by ‘whatever the cost of the broth, don’t worry about it for the moment’. Why was he so concerned about the cost of straw sandals? It is as if he had asked, “In all the years that you have spent traveling as a mendicant monk, how many pairs of straw sandals have you worn out?” to which Ōbaku might answer, “If I had not paid back the cost, I would not still be wearing straw sandals,” or, then again, he might reply, “Two or three pairs.” Either way could be how he expressed the Matter. Each way would correspond to his intent.
The statement that Ōbaku thereupon remained silent simply means that he desisted from speaking. He did not remain silent because what he said was negated by Nansen, nor did he remain silent because he was negating what Nansen said. A patch-robed monk of true color is not like that. Keep in mind that silence speaks, just as laughter can wield a sword. This is Buddha Nature clearly seeing that there is enough gruel and enough rice.
In citing this story, Isan asked his disciple Kyōzan, “Don’t you think this shows that Ōbaku was no match for Nansen?”
Kyōzan replied, “Not so. We should recognize that Ōbaku had the wherewithal to capture the tiger alive.”
Isan said, “My disciple’s perceptiveness has excelled itself in this.”
What Isan was saying is, “Wasn’t Ōbaku able to match Nansen?” Kyōzan said that Ōbaku had the wherewithal to capture the tiger alive. If he had already captured the tiger, he could probably have stroked the tiger on its head. To capture a tiger and to pet a tiger are to engage in two totally different things. Is clearly seeing Buddha Nature the same as opening the Eye? Is one’s Buddha Nature seeing clearly the same as losing one’s Eye? Quick, quick, speak! The perceptiveness of Buddha Nature excels Itself in this. As a result, It does not depend on half a thing or on its whole. Nor does It depend on hundreds of thousands of things or on hundreds of thousands of occasions. For this reason it can be said:
The snares and traps of passion are but a single face of It.
On no time within a day does It depend, nor is It outside of time;
Rather, It is like wisteria and kudzu entwined about a tree.
All within the universe and the universe itself are still bereft of words for It, you see.
Ōbaku replied, “Within all the hours of the day, It does not depend on a single thing, so we have It right from the start.”
Nansen said, “You aren’t saying this as the view of an elder monk, are you?”
Ōbaku replied, “I daren’t say so.”
Nansen said, “Setting aside for the moment the matter of payment for your rice broth, to whom are you to return payment for your straw sandals?”
Thereupon, Ōbaku remained silent.
‘Training equally in meditative practices and spiritual wisdom’ does not mean that, since training in meditative practices does not interfere with pursuing spiritual wisdom, Buddha Nature can be clearly seen when training in both equally. Rather, when we clearly see our Buddha Nature, then we will be training equally in meditation practice and spiritual wisdom. So Nansen stated, “What do you think of this principle?” This would be the same as saying, for instance, “Who is it that sees one’s Buddha Nature clearly?” Or it can be stated by saying, “How about the principle that Buddha Nature’s equal pursuit of both is what causes us to realize our Buddha Nature?”
The point of Ōbaku’s saying “Within all the hours of the day, It does not depend on a single thing” is that even though twenty-four hours exist within the span of a whole day, It is not dependent on them. Since Buddha Nature’s not depending on a single thing extends over all the hours of a day, It can be clearly seen. As to this ‘within all the hours of a day’ of his, would you ask at what specific time It will show up or in what country? These twenty-four hours that we are speaking of, would they have to be a human being’s twenty-four hour day? Or do they exist as a day in some other particular place? Or are they the kind of day that can occur for a while in Samantabhadra’s Silver Realm? Whether it be in this land or some other world, It does not depend on either. It is already within the twenty-four hours of any day and does not depend on anything.
Nansen’s asking, “You aren’t saying this as the view of an elder monk, are you?” is the same as asking, “You aren’t saying that this is your view, are you?” Although Nansen asked whether this is the view of an elder monk, Ōbaku should not turn to Nansen and affirm that it is indeed his own view. Although the statement was appropriate, it did not apply to Ōbaku alone, because Ōbaku is not the only person who held this view, as the views of many elder monks make abundantly clear.
As to Ōbaku’s replying, “I daren’t say so,” when someone in Sung China is asked whether he is capable of doing something, he uses this phrase, “I daren’t say so,” to acknowledge in a humble way his ability to do so. Thus, to say, “I daren’t say so,” does not mean that one doubts one’s abilities. What this expression says is not to be taken literally. Whether ‘the view of an elder monk’ refers to some other elder monk or whether ‘the view of an elder monk’ refers to Ōbaku, in either case the answer should be that he daren’t say so. It should be like a water buffalo coming out from the water and bellowing “Mu.” To put it like this is to affirm It. You should try and see if you can say, in your own words, the Principle that Ōbaku is affirming.
Nansen said, “Setting aside for the moment the matter of payment for your rice broth, to whom are you to return payment for your straw sandals?” In other words, the cost of your rice gruel is put aside for the moment, but who gets paid for the cost of your straw sandals? We should spend life after life exploring the intent of this statement through our training. We should keep our minds diligently investigating what he meant by ‘whatever the cost of the broth, don’t worry about it for the moment’. Why was he so concerned about the cost of straw sandals? It is as if he had asked, “In all the years that you have spent traveling as a mendicant monk, how many pairs of straw sandals have you worn out?” to which Ōbaku might answer, “If I had not paid back the cost, I would not still be wearing straw sandals,” or, then again, he might reply, “Two or three pairs.” Either way could be how he expressed the Matter. Each way would correspond to his intent.
The statement that Ōbaku thereupon remained silent simply means that he desisted from speaking. He did not remain silent because what he said was negated by Nansen, nor did he remain silent because he was negating what Nansen said. A patch-robed monk of true color is not like that. Keep in mind that silence speaks, just as laughter can wield a sword. This is Buddha Nature clearly seeing that there is enough gruel and enough rice.
In citing this story, Isan asked his disciple Kyōzan, “Don’t you think this shows that Ōbaku was no match for Nansen?”
Kyōzan replied, “Not so. We should recognize that Ōbaku had the wherewithal to capture the tiger alive.”
Isan said, “My disciple’s perceptiveness has excelled itself in this.”
What Isan was saying is, “Wasn’t Ōbaku able to match Nansen?” Kyōzan said that Ōbaku had the wherewithal to capture the tiger alive. If he had already captured the tiger, he could probably have stroked the tiger on its head. To capture a tiger and to pet a tiger are to engage in two totally different things. Is clearly seeing Buddha Nature the same as opening the Eye? Is one’s Buddha Nature seeing clearly the same as losing one’s Eye? Quick, quick, speak! The perceptiveness of Buddha Nature excels Itself in this. As a result, It does not depend on half a thing or on its whole. Nor does It depend on hundreds of thousands of things or on hundreds of thousands of occasions. For this reason it can be said:
The snares and traps of passion are but a single face of It.
On no time within a day does It depend, nor is It outside of time;
Rather, It is like wisteria and kudzu entwined about a tree.
All within the universe and the universe itself are still bereft of words for It, you see.
~Shobogenzo, Bussho, Hubert Nearman - Online at:
http://www.shastaabbey.org/shobogenzo1.htm
http://www.shastaabbey.org/shobogenzo1.htm
[End Excerpt of Bussho]
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[Closing Comment]
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Dogen certainly offers up a rich and juicy harvest here, I am sure you will agree...
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What do you make of Dogen's comment immediately following the first koan? In Dogen's language here, so it seems to me, utilizes that old reliable tool in the kit of all the great teachers: "a pretention to naiveté." In my experience, Dogen usually uses this tactic when he wants to be very sure that something is not overlooked or misunderstood. Notice how he carefully states and re-states the point that accurate "Training..." (even if authentic, like the "balanced" method mentioned here) does not mean that Buddha Nature can be seen. Notice also how is careful to state both, what that means, as well as what it does not mean. Here is the part:
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"‘Training equally in meditative practices and spiritual wisdom’ does not mean that, since training in meditative practices does not interfere with pursuing spiritual wisdom, Buddha Nature can be clearly seen {even TB} when training in both equally..."
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His manner of seemingly "overstating" the issue almost comes across in a way that a teacher might speak to a class of 1st graders--as if very clearly articulating the obvious. Thus he wipes away any dust and dirt, then makes a very clear, direct statement on what this does mean, here:
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"Rather, when we clearly see our Buddha Nature, then we will be training equally in meditation practice and spiritual wisdom..."
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It is notable that Dogen's emphasis on this point is not unique to the Bussho fascicle. He frequently stresses the fact that simply being able to perform Zen/Buddhist "practice" accurately is not the same as "authentic" practice-realization. This is often discussed in terms of a "non-Buddhist" Indian teaching of "Naturalism" (which is suspiciously very similar to some Tendai "Hongaku" teachings of Dogen's own place and time). These "non-Buddhist" teachings, by failing to fully incorporate the teachings of emptiness, nonduality, and coorigination fostered notions suggesting that since everyone is already, or "originally" enlightened, spiritual effort and practice was superfolous.
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Such teachings were given some credibility at the time (and are widely active today) by mixing in a certain number of accurate views with the false ones. The most obvious, most damaging, and most difficult to uproot was (and is) based on the unity of "practice and enlightenment." The "non-Buddhist heretical view" included (includes) the "orthodox Zen/Buddhist" view that practice and enlightenment are (is) "one", but failed (fails) to apply the basic principles of nonduality which require the acknowledgement that the "oneness" of practice and enlightenment is dependent on the distinctions, or the "not-oneness" of practice and enlightenment.
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In short, practice and enlightenment are nondual according to the "authentic Zen view"; thus, their "oneness" depends on the maintainence of their differing and distinct aspects; thus, "practice is practice-and-enlightenment", and "enlightenment is practice-and-enlightenment."
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In the "non-Buddhist" view on the other hand, practice and enlightenment are fully merged--that is, each is viewed as substantially identical to the other; thus in the heretical view, "practice is enlightnment" and "enlightenment is practice." The unenlightened implications of this fallacy are not difficult to imagine.
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I hope that this is useful.
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Peace,
Ted
Thursday, December 10, 2009
Zen Master Honzhi's Christmas Advice
Christmas message from Hongzhi (1091-1157:
Separate yourself from disturbance and face whatever appears before you. Not one iota seeps through from outside. The two forms (yin and yang) have the same root, and the ten thousand images have one substance. Following change and going along with transformation the whole is not clouded over by previous conditions. Then you reach the foundation of the great freedom. Wind blows and moon shines, and beings do not obstruct each other. Afterwards, settle back within and take responsibility. Wisdom returns and the principle is consummated. When you forget about merit your position is fulfilled. Do not fall for occupying honorable stations, but enter the current of the world and join with the delusion. Transcendent, solitary, and glorious, directly know that transmitting is merit, but having transmitted is not your own merit.
~Hongzhi (1091-1157?)
Separate yourself from disturbance and face whatever appears before you. Not one iota seeps through from outside. The two forms (yin and yang) have the same root, and the ten thousand images have one substance. Following change and going along with transformation the whole is not clouded over by previous conditions. Then you reach the foundation of the great freedom. Wind blows and moon shines, and beings do not obstruct each other. Afterwards, settle back within and take responsibility. Wisdom returns and the principle is consummated. When you forget about merit your position is fulfilled. Do not fall for occupying honorable stations, but enter the current of the world and join with the delusion. Transcendent, solitary, and glorious, directly know that transmitting is merit, but having transmitted is not your own merit.
~Hongzhi (1091-1157?)
Wednesday, December 09, 2009
Dogen on the mind that cannot be grasped
The wisdom of Dogen, excerpts from, Shobogenzo, Shin fukatoko:
The Mind that cannot be grasped is what all Buddhas are, for They personally rely upon It as supreme, fully perfected enlightenment. As the Diamond-Cutting Scripture says, “The mind of the past cannot be retained; the mind of the present cannot be held onto; the mind of the future cannot be grasped.” This expression points to the Buddha’s reliance upon the Mind that cannot be held onto, which is what all Buddhas do. It is what They have come to rely upon, saying that It is the unretainable mind of past, present, and future, and that It is the ungraspable Mind of all thoughts and things. If you do not learn from the Buddhas what They are relying upon, which is what makes this matter clear, you will not directly experience It...
There are people who, upon hearing the phrase ‘cannot be grasped’, have simply assumed that there is nothing to be attained in either case, for these people lack the living pathway of practice. Further, there are those who say that It cannot be grasped because it is said that we already possess It from the first. How does that hit the mark?
...What we call ‘Buddha Mind’ is synonymous with the three temporal worlds of past, present, and future. This Mind and the three temporal worlds are not separated from each other by so much as one single hair’s breadth. Even so, when we are discussing the two as things that are distinct and separate from each other, then they are farther apart than eighteen thousand breadths of hair.
Shobogenzo, Shin Fukatoku (written version), Hubert Nearman
Peace,
Ted
The Mind that cannot be grasped is what all Buddhas are, for They personally rely upon It as supreme, fully perfected enlightenment. As the Diamond-Cutting Scripture says, “The mind of the past cannot be retained; the mind of the present cannot be held onto; the mind of the future cannot be grasped.” This expression points to the Buddha’s reliance upon the Mind that cannot be held onto, which is what all Buddhas do. It is what They have come to rely upon, saying that It is the unretainable mind of past, present, and future, and that It is the ungraspable Mind of all thoughts and things. If you do not learn from the Buddhas what They are relying upon, which is what makes this matter clear, you will not directly experience It...
There are people who, upon hearing the phrase ‘cannot be grasped’, have simply assumed that there is nothing to be attained in either case, for these people lack the living pathway of practice. Further, there are those who say that It cannot be grasped because it is said that we already possess It from the first. How does that hit the mark?
...What we call ‘Buddha Mind’ is synonymous with the three temporal worlds of past, present, and future. This Mind and the three temporal worlds are not separated from each other by so much as one single hair’s breadth. Even so, when we are discussing the two as things that are distinct and separate from each other, then they are farther apart than eighteen thousand breadths of hair.
Shobogenzo, Shin Fukatoku (written version), Hubert Nearman
Peace,
Ted
Thursday, November 26, 2009
Walking the Razor's Edge of Zen Practice-Realization
Like many Medieval Japanese Buddhists, Dogen was greatly interested in and influenced by the Buddhist teachings of "Hongaku" (original enlightenment). While Dogen fully appropriated elements of hongaku thought, he vehemently disparaged views he considered as inauthentic or outright aberrant.
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Distorted teachings and superficial interpretations of hongaku popularly advanced notions that minimized or denied the significance of ethical codes and spiritual practices. Many interpreted “original enlightenment” simplistically, making the false assumption that because all beings are Buddha-nature as they are, all beings are enlightened as they are. Such shallow interpretations were not only used to justify the abandonment of spiritual practice, but to engage in harmful and immoral behavior.
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Dogen consistently sought to expose the fallacies of one-sided (naturalistic, and essentialist) notions throughout his teaching career. Keenly aware of the dangers of provoking the antagonism of the volatile political, religious, and military powers, thus his criticism, ostensibly, was directed at "non-Buddhist doctrines Naturalism”, particularly as proclaimed by the Indian teacher, Senika.
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This doctrine proclaimed that living beings were innately endowed with an inherent “spiritual intelligence”, or “divine nature”, which alone was real. This “divine nature”, according to Senika, was the only reality. It infused all living beings, was unchanging, eternal, and was not subject to birth and death. Birth was simply a matter of this “nature” entering a material body which would simply be sloughed off at the time of death like an old set of clothing.
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If “divine nature” is replaced with “Buddha-nature”, the viewpoint proposed by those advocating distorted explanations of “original enlightenment”, was almost exactly that of Senika’s “Naturalism”, thus it furnished Dogen with an ideal pretext to repudiate these distortions. “Naturalism”, along with “Senika” (and sometimes Ta-hui), appear throughout Dogen’s works as symbols of heresy, superstition, narrow-mindedness, and stupidity.
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Senika’s "Naturalism" and the superficial notions of "Hongaku" both suggested that the world was divided up into mind and matter, or essence and form; the human body was viewed as temporal, while the mind was supposed to be eternal. In Shobogenzo, Bendowa, Dogen responds to a questioner that asks about this view:
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If we equate the present wrong view that “mind is eternal but forms perish” with the splendid Dharma of the buddhas, thinking that we have escaped life and death when we are promoting the original cause of life and death, are we not being stupid? That would be most pitiful. Knowing that this [wrong view] is just the wrong view of non-Buddhists, we should not touch it with our ears.
Shobogenzo, Bendowa, Gudo Nishijima & Mike Cross
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Dogen goes on in the same fascicle to vehemently, and convincingly argue that views suggesting a real division between “essence and form” or “mind and body” are not only misguided, they are harmful. Dogen points out that all the Buddhist "lineages" (not just Zen) have clearly proclaimed the nonduality of mind/body, essence/form--what is true of mind is true of body, both arise and perish moment to moment:
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"So remember, in the Buddha-Dharma, because the body and mind are originally one reality, the saying that essence and form are not two has been understood equally in the Western Heavens and the Eastern Lands, and we should never dare to go against it. Further, in the lineages that discuss eternal existence, the myriad dharmas are all eternal existence: body and mind are not divided. And in the lineages that discuss extinction, all dharmas are extinction: essence and form are not divided. How could we say, on the contrary, that the body is mortal but the mind is eternal? Does that not violate right reason? Furthermore, we should realize that living-and-dying is just nirvana; [Buddhists] have never discussed nirvana outside of living-and-dying. Moreover, even if we wrongly imagine the understanding that “mind becomes eternal by getting free of the body” to be the same as the buddha-wisdom that is free of life and death, the mind that is conscious of this understanding still appears and disappears momentarily, and so it is not eternal at all. Then isn’t [this understanding] unreliable? We should taste and reflect. The principle that body and mind are one reality is being constantly spoken by the Buddha-Dharma. So how could it be, on the contrary, that while this body appears and disappears, the mind independently leaves the body and does not appear or disappear? If there is a time when [body and mind] are one reality, and another time when they are not one reality, then it might naturally follow that the Buddha’s preaching has been false."
Shobogenzo, Bendowa, Gudo Nishijima & Mike Cross
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Dogen's teaching is consistent with all the classic Zen masters in the affirmation of the dynamic nonduality of body and mind. In Dogen’s works "jin" (body) and "shin" (mind) are frequently combined as "jinshin" (body-mind). This method of combining two (or more) foci (plural of "focus") to underscore nonduality is a common feature in Dogen’s works.
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With a deep understanding of nonduality we can see why Dogen was so adamantly committed to exposing biased views. Comprehending the simultaneity of both the “unity” and “particularity” of body-and-mind (as well practice-and-realization, emptiness-and-form, expression-and-understanding, etc.) is central to the transmission of the True-Dharma Eye.
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According to Dogen, authentic practice-realization is only possible at, and as the very pivot-point of here-and-now. Traversing the “razor’s edge”, so to speak, between Buddha-nature and the myriad dharmas— without denying or reifying either. The mind is established here and now with the body-mind. The real body-mind is the body-mind as it is—and the as it is is the real body-mind here and now.
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The relative "here and now," is not universalized, and the universal "here and now," is not particularized—they are not one, not two.
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This is often demonstrated in Dogen’s works with his adaption (and slight modification) of the dynamic Huayen Buddhist doctrine of “mutual penetration and non-obstruction.” Here is one lovely example:
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Grass, trees, tiles, and pebbles, and the four elements and five aggregates, are all equally “the mind alone,” and are all equally “real form.” The whole universe in ten directions, and the true and real buddha-nature, are both the Dharma abiding in the Dharma’s place. In the true and real buddha-nature, how could there be such things as “grass” and “trees”? How could grass, trees, and so on not be the true and real buddhanature? All dharmas are beyond “intentional doing” and beyond “nondoing”; they are real form. Real form is real form as it is, and the as-it-is is the body-mind here and now. With this body-mind we should establish the mind. Do not be averse to treading in water or treading on rocks. Just to take one stalk of grass and make it into the sixteen-foot golden body, or to take one particle of dust and construct an eternal buddha’s stupa or shrine, is the establishment of the bodhi-mind itself. It is to meet Buddha, to listen to Buddha, to meet Dharma, to listen to Dharma, to become Buddha, and to act as Buddha.
Shobogenzo, Hotsu-mujoshin, Gudo Nishijima & Mike Cross
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Peace,
Ted
Monday, November 02, 2009
Dogen and Louie on the Eternal Mirror
Hearing, Seeing, Dogen and Louie on the Eternal Mirror
By Ted Biringer, on November 3rd, 2009
By Ted Biringer, on November 3rd, 2009
Undifferentiated and able to differentiate
The vast, unnamable, fathomless void is imperceptible, formless, intangible, and unmoving; it was never born and can never die. Though it is not separate from the myriad things, the myriad things do not alter it; like a clear mirror, it adapts to all things while fundamentally remaining unchanged by them. Similarly, your own basic awareness is able to perfectly perceive all things, without becoming entangled with them. The unnamable true nature or your own mind is, at once, undifferentiated and able to differentiate all things. When the neighbor’s dog barks unexpectedly, your clear awareness spontaneously comprehends it; when a spider walks along the back of your neck, your luminous mind registers it. Who hears the dog? Who feels the spider?
~Louie Wing, ~The Flatbed Sutra of Louie Wing
~Louie Wing, ~The Flatbed Sutra of Louie Wing
What all the buddhas and all the patriarchs have received and retained, and transmitted one-to-one, is the eternal mirror. They1 have the same view and the same face, the same image and the same cast; they share the same state and realize the same experience. A foreigner appears, a foreigner is reflected—one hundred and eight thousand of them. A Chinese person appears, a Chinese person is reflected—for a moment and for ten thousand years. The past appears, the past is reflected; the present appears, the present is reflected; a buddha appears, a buddha is reflected; a patriarch appears, a patriarch is reflected.~Dogen, Shobogenzo, Kokyo, Gudo Nishijima & Mike Cross
Peace,
Ted
Ted
Monday, September 28, 2009
Dogen, Learning in Practice, Secret Talk, and Zazen
Shobogenzo, Mitsugo
Read the full fascicle here: Online Shobogenzo (Gudo Nishijima & Mike Cross)
[3] When the great truth, “that which buddhas guard and desire,” is realized as the real universe, the state [expressed] “You are like this, I am like this,” and “each must guard it well,” is experienced exactly in the present.
[4] Great Master Kokaku of Ungozan, the story goes, is served offerings by a government official, who asks, “The World-honored One has secret talk; for Mahakasyapa nothing is concealed. What is the World-honored One’s secret talk?”
The great master calls out, “Minister!”
The man responds.
The great master says, “Do you understand or not?”
The official says, “I do not understand.”
The great master says, “If you do not understand, it is the World-honored One’s secret talk. If you understand, it is Mahakasyapa’s state of nothing being concealed.”
The great master, manifesting himself as the legitimate descendant, after five generations, of Seigen, is a master of gods and human beings and a great good counselor through the whole universe in the ten directions. He transforms the sentient and transforms the insentient. As the forty-sixth buddha in the legitimate succession of buddhas, he preaches the Dharma for Buddhist patriarchs. At his hermitage on Sanpo Mountain, he was sent offerings from the kitchens of gods. But after receiving the transmission of the Dharma and attaining the truth, he transcended the state which is sent [heavenly] offerings. The expression quoted now that “The World-honored One has secret talk; for Mahakasyapa nothing is concealed,” is the legacy of forty-six buddhas. At the same time, as the original features of the forty-six buddhas, “it is not got from others,” “it does not come from outside,” “it is not inherent,” and “it has never been something new.” With regard to the realization of this matter of secret talk, not only the World-honored Sakyamuni has secret talk: all the Buddhist patriarchs have secret talk. A World-honored One always has secret talk. And one who has secret talk inevitably has Mahakasyapa’s state of nothing being concealed. We should learn in practice and should not forget the truth that if there are a hundred thousand World-honored Ones there are a hundred thousand Mahakasyapas. “Learning in practice” means not intending to understand at once but striving painstakingly hundreds of times, or thousands of times, as if working to cut a hard object. We should not think that when a person has something to relate we will be able to understand at once. It may be that now, having already become the World-honored One, [the master of] Ungozan is equipped with secret talk and possesses the state of Mahakasyapa in which nothing is concealed. Do not learn that calling “Minister!” and the official’s response, are secret talk itself.
(Shobogenzo, Mitsugo, Gudo Nishijima & Mike Cross)
[COMMENT]
Following Jordan’s suggestion, I will break this down into a series of smaller posts. This is the first part (about 1/5th) of the Shobogenzo fascicle, “Mitsugo” (Secret Talk).
Dogen, as usual, jumps right in:
When the great truth, “that which buddhas guard and desire,” is realized as the real universe, the state [expressed] “You are like this, I am like this,” and “each must guard it well,” is experienced exactly in the present.
Notice how the various phrases combine to define each other. For example:
“The great truth” is: “the real universe”, “desired by buddhas”, “a state that can be experienced”, etc.
And, “The real universe” is: “something that can be realized”, “can be experienced exactly in the present”, “the same state that is expressed as ‘each must guard it well’”, etc.
And, “You are like this, I am like this” is: “an expression of the great truth”, “the same as, ‘each must guard it well’”, “that which buddhas realize”, etc.
Next, Dogen cites a koan:
Great Master Kokaku of Ungozan, the story goes, is served offerings by a government official, who asks, “The World-honored One has secret talk; for Mahakasyapa nothing is concealed. What is the World-honored One’s secret talk?”
The great master calls out, “Minister!”
The man responds.
The great master says, “Do you understand or not?”
The official says, “I do not understand.”
The great master says, “If you do not understand, it is the World-honored One’s secret talk. If you understand, it is Mahakasyapa’s state of nothing being concealed.”
Before looking at Dogen’s comment I will just point out the similarity of the structure of this case and case 22 in the Mumonkan:
Ananda asked Mahakasyapa, “When the World Honored One transmitted the robe to you, did he transmit anything else?
Mahakasyapa calls out, “Ananda!”
Ananda responded, “Yes!”
Mahakasyapa said, “Knock down the flagpole!”
Okay, back to the Dogen:
The great master, manifesting himself as the legitimate descendant, after five generations, of Seigen, is a master of gods and human beings and a great good counselor through the whole universe in the ten directions. He transforms the sentient and transforms the insentient. As the forty-sixth buddha in the legitimate succession of buddhas, he preaches the Dharma for Buddhist patriarchs. At his hermitage on Sanpo Mountain, he was sent offerings from the kitchens of gods. But after receiving the transmission of the Dharma and attaining the truth, he transcended the state which is sent [heavenly] offerings.
While Dogen’s format here seems pretty typical of Zen masters introducing the ‘persons’ in a case (giving a brief bio/Dharma career overview), he does not waste the opportunity to offer some turning words. Couching some fantastic claims inside an ‘ordinary’ introduction precludes the listener’s distraction (or reader’s skimming) and forces us to look closely in an effort to get at the meaning. Not just a master revered throughout the whole world, “a master of gods and human beings and a great good counselor through the whole universe in the ten directions.” He does not simply transform all beings, “He transforms the sentient and transforms the insentient.” Etc. Furthermore, what is the state which is sent heavenly offerings?
Dogen continues:
The expression quoted now that “The World-honored One has secret talk; for Mahakasyapa nothing is concealed,” is the legacy of forty-six buddhas. At the same time, as the original features of the forty-six buddhas, “it is not got from others,” “it does not come from outside,” “it is not inherent,” and “it has never been something new.”
Here, Dogen reminds us of some of the facts of Being-Time (Uji), essential for getting to the heart of all the Shobogenzo fascicles, as well as resolving koans. This ‘expression’ is the legacy of ancestors (something passed on, or handed down), and, at the same time, it is the ‘original’ features of the ancestors (integral, particular, characteristics they had before they were born). This is beyond existence, beyond non-existence. He names four such features that each of these buddhas ‘originally’ have. The translators note says they could not trace the quotes, but I would be surprised if they did not come from Yuanwu’s commentary on case 22 of the Hekiganroku, where he relates Seppo’s enlightenment experience on Tortoise Mountain.
Dogen goes on:
With regard to the realization of this matter of secret talk, not only the World-honored Sakyamuni has secret talk: all the Buddhist patriarchs have secret talk. A World-honored One always has secret talk. And one who has secret talk inevitably has Mahakasyapa’s state of nothing being concealed. We should learn in practice and should not forget the truth that if there are a hundred thousand World-honored Ones there are a hundred thousand Mahakasyapas.
If all buddhas and ancestors have secret talk, AND, someone who has secret talk ‘inevitably’ has Mahakasyapas state of nothing being concealed, what does that tell us? Even if we follow this, we “should learn it in practice” – really and truly get to the bottom of it, more let it get to the bottom of us. It is possible. Just sit with it, examine it, let it sit, pick it up, get to know it intimately. Is there a gap between Mahakasyapa’s state and our state? Where could it possibly be ‘concealed’? Also, we should ‘not forget’ the truth spoken by secret talk.
Dogen says:
“Learning in practice” means not intending to understand at once but striving painstakingly hundreds of times, or thousands of times, as if working to cut a hard object. We should not think that when a person has something to relate we will be able to understand at once. It may be that now, having already become the World-honored One, [the master of] Ungozan is equipped with secret talk and possesses the state of Mahakasyapa in which nothing is concealed. Do not learn that calling “Minister!” and the official’s response, are secret talk itself.
Here, Dogen offers a particularly colorful description of how one is supposed to “learn in practice”, which is one of his standard demands. I have heard a number of ‘Soto Zen’ adherents insist that Dogen was opposed to koan-introspection during zazen.
Try this: imagine you are a monk in Dogen’s assembly. You left your home, your family, and gave up everything in hopes of resolving the great matter of life and death. You perform zazen daily, because you’re at Dogen’s monastery, you perform a LOT of zazen. Your teacher holds the keys to your greatest aspiration.
There he is, on the high-seat exhorting you to get to the bottom of this story about ‘Mahakasyapa’s state’, saying that you must “strive painstakingly hundreds, or thousands of times, as if trying to cut something hard.” Dogen finishes his teisho and the head monk rings the bell – time for three hours of zazen. What do you think is going to happen when you sit on the cushion?
I have never seen anything to indicate that Dogen opposed koan-introspection (just the opposite), but for arguments sake, let’s just say that the head monk, or even Dogen himself gives everyone a reminder as they enter the meditation hall, “Remember! Don’t contemplate that koan!”
If you make it for more than five minutes without wondering what the hell Dogen meant by saying, “Do not learn that calling ‘Minister!’ official’s response, are secret talk itself”, then you are either a fully enlightened Buddha, or a corpse…
Okay, more on this next time...
Remember, read the full fascicle here: Shobogenzo
Peace,
Ted
Read the full fascicle here: Online Shobogenzo (Gudo Nishijima & Mike Cross)
[3] When the great truth, “that which buddhas guard and desire,” is realized as the real universe, the state [expressed] “You are like this, I am like this,” and “each must guard it well,” is experienced exactly in the present.
[4] Great Master Kokaku of Ungozan, the story goes, is served offerings by a government official, who asks, “The World-honored One has secret talk; for Mahakasyapa nothing is concealed. What is the World-honored One’s secret talk?”
The great master calls out, “Minister!”
The man responds.
The great master says, “Do you understand or not?”
The official says, “I do not understand.”
The great master says, “If you do not understand, it is the World-honored One’s secret talk. If you understand, it is Mahakasyapa’s state of nothing being concealed.”
The great master, manifesting himself as the legitimate descendant, after five generations, of Seigen, is a master of gods and human beings and a great good counselor through the whole universe in the ten directions. He transforms the sentient and transforms the insentient. As the forty-sixth buddha in the legitimate succession of buddhas, he preaches the Dharma for Buddhist patriarchs. At his hermitage on Sanpo Mountain, he was sent offerings from the kitchens of gods. But after receiving the transmission of the Dharma and attaining the truth, he transcended the state which is sent [heavenly] offerings. The expression quoted now that “The World-honored One has secret talk; for Mahakasyapa nothing is concealed,” is the legacy of forty-six buddhas. At the same time, as the original features of the forty-six buddhas, “it is not got from others,” “it does not come from outside,” “it is not inherent,” and “it has never been something new.” With regard to the realization of this matter of secret talk, not only the World-honored Sakyamuni has secret talk: all the Buddhist patriarchs have secret talk. A World-honored One always has secret talk. And one who has secret talk inevitably has Mahakasyapa’s state of nothing being concealed. We should learn in practice and should not forget the truth that if there are a hundred thousand World-honored Ones there are a hundred thousand Mahakasyapas. “Learning in practice” means not intending to understand at once but striving painstakingly hundreds of times, or thousands of times, as if working to cut a hard object. We should not think that when a person has something to relate we will be able to understand at once. It may be that now, having already become the World-honored One, [the master of] Ungozan is equipped with secret talk and possesses the state of Mahakasyapa in which nothing is concealed. Do not learn that calling “Minister!” and the official’s response, are secret talk itself.
(Shobogenzo, Mitsugo, Gudo Nishijima & Mike Cross)
[COMMENT]
Following Jordan’s suggestion, I will break this down into a series of smaller posts. This is the first part (about 1/5th) of the Shobogenzo fascicle, “Mitsugo” (Secret Talk).
Dogen, as usual, jumps right in:
When the great truth, “that which buddhas guard and desire,” is realized as the real universe, the state [expressed] “You are like this, I am like this,” and “each must guard it well,” is experienced exactly in the present.
Notice how the various phrases combine to define each other. For example:
“The great truth” is: “the real universe”, “desired by buddhas”, “a state that can be experienced”, etc.
And, “The real universe” is: “something that can be realized”, “can be experienced exactly in the present”, “the same state that is expressed as ‘each must guard it well’”, etc.
And, “You are like this, I am like this” is: “an expression of the great truth”, “the same as, ‘each must guard it well’”, “that which buddhas realize”, etc.
Next, Dogen cites a koan:
Great Master Kokaku of Ungozan, the story goes, is served offerings by a government official, who asks, “The World-honored One has secret talk; for Mahakasyapa nothing is concealed. What is the World-honored One’s secret talk?”
The great master calls out, “Minister!”
The man responds.
The great master says, “Do you understand or not?”
The official says, “I do not understand.”
The great master says, “If you do not understand, it is the World-honored One’s secret talk. If you understand, it is Mahakasyapa’s state of nothing being concealed.”
Before looking at Dogen’s comment I will just point out the similarity of the structure of this case and case 22 in the Mumonkan:
Ananda asked Mahakasyapa, “When the World Honored One transmitted the robe to you, did he transmit anything else?
Mahakasyapa calls out, “Ananda!”
Ananda responded, “Yes!”
Mahakasyapa said, “Knock down the flagpole!”
Okay, back to the Dogen:
The great master, manifesting himself as the legitimate descendant, after five generations, of Seigen, is a master of gods and human beings and a great good counselor through the whole universe in the ten directions. He transforms the sentient and transforms the insentient. As the forty-sixth buddha in the legitimate succession of buddhas, he preaches the Dharma for Buddhist patriarchs. At his hermitage on Sanpo Mountain, he was sent offerings from the kitchens of gods. But after receiving the transmission of the Dharma and attaining the truth, he transcended the state which is sent [heavenly] offerings.
While Dogen’s format here seems pretty typical of Zen masters introducing the ‘persons’ in a case (giving a brief bio/Dharma career overview), he does not waste the opportunity to offer some turning words. Couching some fantastic claims inside an ‘ordinary’ introduction precludes the listener’s distraction (or reader’s skimming) and forces us to look closely in an effort to get at the meaning. Not just a master revered throughout the whole world, “a master of gods and human beings and a great good counselor through the whole universe in the ten directions.” He does not simply transform all beings, “He transforms the sentient and transforms the insentient.” Etc. Furthermore, what is the state which is sent heavenly offerings?
Dogen continues:
The expression quoted now that “The World-honored One has secret talk; for Mahakasyapa nothing is concealed,” is the legacy of forty-six buddhas. At the same time, as the original features of the forty-six buddhas, “it is not got from others,” “it does not come from outside,” “it is not inherent,” and “it has never been something new.”
Here, Dogen reminds us of some of the facts of Being-Time (Uji), essential for getting to the heart of all the Shobogenzo fascicles, as well as resolving koans. This ‘expression’ is the legacy of ancestors (something passed on, or handed down), and, at the same time, it is the ‘original’ features of the ancestors (integral, particular, characteristics they had before they were born). This is beyond existence, beyond non-existence. He names four such features that each of these buddhas ‘originally’ have. The translators note says they could not trace the quotes, but I would be surprised if they did not come from Yuanwu’s commentary on case 22 of the Hekiganroku, where he relates Seppo’s enlightenment experience on Tortoise Mountain.
Dogen goes on:
With regard to the realization of this matter of secret talk, not only the World-honored Sakyamuni has secret talk: all the Buddhist patriarchs have secret talk. A World-honored One always has secret talk. And one who has secret talk inevitably has Mahakasyapa’s state of nothing being concealed. We should learn in practice and should not forget the truth that if there are a hundred thousand World-honored Ones there are a hundred thousand Mahakasyapas.
If all buddhas and ancestors have secret talk, AND, someone who has secret talk ‘inevitably’ has Mahakasyapas state of nothing being concealed, what does that tell us? Even if we follow this, we “should learn it in practice” – really and truly get to the bottom of it, more let it get to the bottom of us. It is possible. Just sit with it, examine it, let it sit, pick it up, get to know it intimately. Is there a gap between Mahakasyapa’s state and our state? Where could it possibly be ‘concealed’? Also, we should ‘not forget’ the truth spoken by secret talk.
Dogen says:
“Learning in practice” means not intending to understand at once but striving painstakingly hundreds of times, or thousands of times, as if working to cut a hard object. We should not think that when a person has something to relate we will be able to understand at once. It may be that now, having already become the World-honored One, [the master of] Ungozan is equipped with secret talk and possesses the state of Mahakasyapa in which nothing is concealed. Do not learn that calling “Minister!” and the official’s response, are secret talk itself.
Here, Dogen offers a particularly colorful description of how one is supposed to “learn in practice”, which is one of his standard demands. I have heard a number of ‘Soto Zen’ adherents insist that Dogen was opposed to koan-introspection during zazen.
Try this: imagine you are a monk in Dogen’s assembly. You left your home, your family, and gave up everything in hopes of resolving the great matter of life and death. You perform zazen daily, because you’re at Dogen’s monastery, you perform a LOT of zazen. Your teacher holds the keys to your greatest aspiration.
There he is, on the high-seat exhorting you to get to the bottom of this story about ‘Mahakasyapa’s state’, saying that you must “strive painstakingly hundreds, or thousands of times, as if trying to cut something hard.” Dogen finishes his teisho and the head monk rings the bell – time for three hours of zazen. What do you think is going to happen when you sit on the cushion?
I have never seen anything to indicate that Dogen opposed koan-introspection (just the opposite), but for arguments sake, let’s just say that the head monk, or even Dogen himself gives everyone a reminder as they enter the meditation hall, “Remember! Don’t contemplate that koan!”
If you make it for more than five minutes without wondering what the hell Dogen meant by saying, “Do not learn that calling ‘Minister!’ official’s response, are secret talk itself”, then you are either a fully enlightened Buddha, or a corpse…
Okay, more on this next time...
Remember, read the full fascicle here: Shobogenzo
Peace,
Ted
Thursday, September 24, 2009
Dogen's Fundamental Point
For Dogen, the Dharmadhatu (realm of reality) is an infinite source of creative energy (brightness) permeating Being-Time (Uji); continuously and impartially manifesting itself according to causes and conditions. Its permeation precludes entry, or attainment and prohibits evasion; thus, Dogen’s creative mis-reading of the Mahaparinirvana-sutra’s, “All sentient beings have Buddha nature”, as “All beings the Buddha-nature of existence.”
Being impartial, Dharmadhatu neither encourages nor inhibits the manifestation of any particular ‘form.’ That is, while the Dharmadhatu is the essence, or ‘equality’ of each and every dharma (thing), the appearance, or ‘particularity’ of each and every dharma is determined by its causes and conditions. This rationale is asserted in Shobogenzo with phrases like, “Right and wrong are Time, but Time is not right or wrong.”
The point to grasp here is the fact that the Dharmadhatu (where we live) is as equally capable of sustaining bondage as it is of actualizing liberation. This quality of Dharmadhatu is expressed in Shobogenzo as, “there is turning the sutra, there is being turned by the sutra” (and, there is using the twelve hours, or being used by the twelve hours, etc.). To be turned by the sutra is to be controlled, restrained, wholly compelled to follow its dictates. Turning the sutra is to command, guide, and skillfully direct its course. Zen literature often indicates these two aspects with allusions to the puppet and puppeteer, or the positions of guest and Host.Ignorance of Dharmadhatu and its characteristics of permeation, impartiality, and infinitely creative potential inevitably confine us to the ‘position of guest’, to being turned by it. Enlightened to the nature and characteristics of Dharmadhatu activates our capacity to turn the sutra; no longer ‘puppets’ confined to being used by the twelve hours, we freely use the twelve hours to ‘actualize the fundamental point’ (genjokoan).
Peace,
Ted
Being impartial, Dharmadhatu neither encourages nor inhibits the manifestation of any particular ‘form.’ That is, while the Dharmadhatu is the essence, or ‘equality’ of each and every dharma (thing), the appearance, or ‘particularity’ of each and every dharma is determined by its causes and conditions. This rationale is asserted in Shobogenzo with phrases like, “Right and wrong are Time, but Time is not right or wrong.”
The point to grasp here is the fact that the Dharmadhatu (where we live) is as equally capable of sustaining bondage as it is of actualizing liberation. This quality of Dharmadhatu is expressed in Shobogenzo as, “there is turning the sutra, there is being turned by the sutra” (and, there is using the twelve hours, or being used by the twelve hours, etc.). To be turned by the sutra is to be controlled, restrained, wholly compelled to follow its dictates. Turning the sutra is to command, guide, and skillfully direct its course. Zen literature often indicates these two aspects with allusions to the puppet and puppeteer, or the positions of guest and Host.Ignorance of Dharmadhatu and its characteristics of permeation, impartiality, and infinitely creative potential inevitably confine us to the ‘position of guest’, to being turned by it. Enlightened to the nature and characteristics of Dharmadhatu activates our capacity to turn the sutra; no longer ‘puppets’ confined to being used by the twelve hours, we freely use the twelve hours to ‘actualize the fundamental point’ (genjokoan).
Peace,
Ted
Thursday, September 17, 2009
The “Unity” of Shobogenzo (Part Two)
In part one of this series of posts on the unity of Master Dogen's Shobogenzo (The “Unity” of Shobogenzo - Part One) we explored the significance of approaching Shobogenzo as a 'unity.'
To summarize briefly, we suggested that Master Dogen intended his masterpiece, Shobogenzo, to be a singular canon (rather than a collection of miscellaneous writings). We also discussed how the meaning of any 'part' of a singular literary work is dependent on the whole of the text (just as the meaning of the whole must take into account all of its parts). In short, the meaning of any fascicle included in Shobogenzo depends on its context in the whole Shobogenzo.
Today (part two of this series), we explore what 'reading in context’ implies, and how to do it.
Reading and listening to a speaker (and even thinking to a great extent) is first concerned with following a sequence of words. It makes no difference if it is a four verse gatha or the voluminous Avatamsaka sutra, we will not be able to accurately evaluate the meaning until we reach the end of the sequence. For instance, look at the third "Maxim of Master Han Shan":
3. Neither are they correct who dedicate themselves to exposing the fraud of every sensory object they encounter. True, perceptions of material objects give rise to wild desire in the heart. True, once it is understood how essentially worthless such apparent objects are, wild desires are reduced to timid thoughts. But we may not limit our spiritual practice to the discipline of dispelling illusion. There is more to the Dharma than understanding the nature of reality.
~Han Shan
Can you see how the last four sentences add substance and detail which serves to clarify the meaning of the first sentence? Try it, I will wait... Now, look at how different the meaning of the last sentence might be read outside the context of the preceding sentences. The same can be seen of the other sentences, and finally even down to each word, each punctuation. "True perceptions of material objects..." means something much different than, "True, perceptions of material objects..."
Once we come to the end of the sequence of words however, we are in possession of a single 'unit' or image; each part serving to flesh out and clarify the real meaning that the speaker or writer is attempting to convey. We can, as they say, "see the whole picture."
True, the real meaning of the Maxim we used in our example would certainly become clearer if read in the context of Han Shan's whole list of Maxim's, and clearer still if read in context of all his works. While it served its purpose as a simple illustrative example, imagine what kind of meaning it might have if read out the context of Buddhism as a whole, say by a Christian that had never heard or read anything about Buddhism.
By now it should becoming clear how easily it would be to misunderstand the real meaning of any single fascicle of Shobogenzo outside its context within the whole.
While this post may seem to be dwelling on something that is ridiculously obvious, it is not doing so without reason. Dogen's works generally, and particularly Shobogenzo, are the frequent victims of "selective authority." This is done for the same reasons, and in the same way that "religious" extremists in the West have used "selective authority" to hijack the Holy Bible for rationalizing or selling their own narrow, often quite unchristian agendas.
Today there are a number of popular "Zen" books whose authors "confirm the accuracy" of their views by evoking the "authority" of Dogen by offering short quotes (often paraphrases) from his works coupled with assertions like, "Dogen said this or that...", or "Dogen taught such and such...", or even assuring us that, "Dogen believed so and so..." (which seems to imply the author's skill in mind-reading). Not only do such claims often fail to provide any context of "Dogen's words", they frequently fail to note, or even acknowledge the sources from which they were "selected" (cherry-picked)...
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As time and space seem to be running short we will postpone the discussion on "how" to go about reading Shobogenzo "in context" until next time.
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As time and space seem to be running short we will postpone the discussion on "how" to go about reading Shobogenzo "in context" until next time.
Thank you for taking the time to read this. I hope it is useful in some way.
Peace,
Ted
Peace,
Ted
Monday, September 14, 2009
The “Unity” of Shobogenzo
The “Unity” of Shobogenzo (Part One)
Dogen’s successor, Ejo, added the following explanation to Shobogenzo, Hachi Dainingaku:
This was our Master’s last discourse, drafted when he was already ill. Among other things, I heard him say that he wanted to rework all of the Shobogenzo that had previously been written in Japanese script and also to include some new manuscripts, so that he would be able to compile a work consisting altogether of one hundred discourses.
Shobogenzo, Hachi Dainingaku, translated by Hubert Nearman
This statement by Ejo, supported by research and widely accepted by scholars and Soto authorities, reveals a vastly important aspect of Shobogenzo that is too often ignored: Dogen intended Shobogenzo as a singular canon. Students of literature know why this is so vitally important; a written work that is intended as a ‘unity’ can only be understood if read as a ‘unity.’
One scene, or even one act in a play by Shakespeare cannot be accurately comprehended outside of its context within the whole play becuase even the last scene can and often does change the meaning of earlier scenes.
This potential is utilized in popular novels and films. The first 95% of the movie “The Sixth Sense” for instance, takes on a whole new significance in light of the final 5% of the film. Other obvious examples include the films of Quentin Tarantino, a master of applying the implications of ‘unity’ (e.g. “Pulp Fiction”, “Reservoir Dogs”).
The point is this; any particular scene, essay, chapter, book, or part of a ‘unity’ that is read apart from the ‘unity’ it belongs to cannot be accurately understood. This is true of any written unity, be it a massive sutra or a single poem. Each chapter of the Lotus Sutra, Moby Dick, or The Razor’s Edge depends on every other chapter for its true meaning.
Dogen wrote a vast number of texts that he did not include in Shobogenzo. If he had meant Shobogenzo to simply be a collection of miscellaneous texts, he could have easily included enough to reach his goal of 100. While the exclusion of a particular writing from a unity can be regarded as intentional or unintentional, inclusion can only be regarded as an assertion of approval.
In light of this, every fascicle admitted to Shobogenzo, regardless of its length, date, or subject must be read as part of a unified whole inherently consistent with Dogen’s intention.
Therefore, if any fascicles of Shobogenzo seem to be at odds with each other we need to reevaluate our own approach and understanding of Dogen’s meaning rather than simply ignoring them or dismissing them as inconsistencies in Dogen’s teaching.
NEXT: What reading ‘in context’ implies, and how it is done.
Dogen’s successor, Ejo, added the following explanation to Shobogenzo, Hachi Dainingaku:
This was our Master’s last discourse, drafted when he was already ill. Among other things, I heard him say that he wanted to rework all of the Shobogenzo that had previously been written in Japanese script and also to include some new manuscripts, so that he would be able to compile a work consisting altogether of one hundred discourses.
Shobogenzo, Hachi Dainingaku, translated by Hubert Nearman
This statement by Ejo, supported by research and widely accepted by scholars and Soto authorities, reveals a vastly important aspect of Shobogenzo that is too often ignored: Dogen intended Shobogenzo as a singular canon. Students of literature know why this is so vitally important; a written work that is intended as a ‘unity’ can only be understood if read as a ‘unity.’
One scene, or even one act in a play by Shakespeare cannot be accurately comprehended outside of its context within the whole play becuase even the last scene can and often does change the meaning of earlier scenes.
This potential is utilized in popular novels and films. The first 95% of the movie “The Sixth Sense” for instance, takes on a whole new significance in light of the final 5% of the film. Other obvious examples include the films of Quentin Tarantino, a master of applying the implications of ‘unity’ (e.g. “Pulp Fiction”, “Reservoir Dogs”).
The point is this; any particular scene, essay, chapter, book, or part of a ‘unity’ that is read apart from the ‘unity’ it belongs to cannot be accurately understood. This is true of any written unity, be it a massive sutra or a single poem. Each chapter of the Lotus Sutra, Moby Dick, or The Razor’s Edge depends on every other chapter for its true meaning.
Dogen wrote a vast number of texts that he did not include in Shobogenzo. If he had meant Shobogenzo to simply be a collection of miscellaneous texts, he could have easily included enough to reach his goal of 100. While the exclusion of a particular writing from a unity can be regarded as intentional or unintentional, inclusion can only be regarded as an assertion of approval.
In light of this, every fascicle admitted to Shobogenzo, regardless of its length, date, or subject must be read as part of a unified whole inherently consistent with Dogen’s intention.
Therefore, if any fascicles of Shobogenzo seem to be at odds with each other we need to reevaluate our own approach and understanding of Dogen’s meaning rather than simply ignoring them or dismissing them as inconsistencies in Dogen’s teaching.
NEXT: What reading ‘in context’ implies, and how it is done.
Wednesday, August 05, 2009
Dogen's commentary on the Heart Sutra
Based on Master Dogen's Shobogenzo, Maka-hannya-haramitsu (Mahaprajnaparamita), translated by Gudo Nishijima & Mike Cross
This "commentary" on the Heart Sutra (if it can be considered as such) is Dogen’s earliest writing in the Shobogenzo. The fact that he wrote it first seems to be a good indication that he regarded an accurate understanding of its topic to be of great importance to Zen practitioners. In this relatively short essay, Dogen outlines some of the profoundly evocative implications of emptiness that continued to permeate his works throughout his prolific teaching career. The essay begins:
"When Bodhisattva Avalokitesvara practices the profound prajnaparamita, the whole body reflects that the five aggregates are totally empty." The five aggregates are form, feeling, perception, volition, and consciousness. They are five instances of prajna. Reflection is prajna itself. When this principle is preached and realized, it is said that "matter is just the immaterial" and the immaterial is just matter. Matter is matter, the immaterial is the immaterial. They are hundreds of things, and myriad phenomena. Twelve instances of prajna paramita are the twelve entrances [of sense perception]. There are also eighteen instances of prajna. They are eyes, ears, nose, tongue, body, and mind; sights, sounds, smells, tastes, sensations, and properties; plus the consciousnesses of eyes, ears, nose, tongue, body, and mind. There are a further four instances of prajna. They are suffering, accumulation, cessation, and the Way. There are a further six instances of prajna. They are giving, pure [observance of] precepts, patience, diligence, meditation, and prajna [itself]. One further instance of prajnaparamita is realized as the present moment. It is the state of anuttara samyaksaṃbodhi. There are three further instances of prajnaparamita. They are past, present, and future. There are six further instances of prajna. They are earth, water, fire, wind, space, and consciousness. And there are a further four instances of prajna that are constantly practiced in everyday life: they are walking, standing, sitting, and lying down.
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"When Bodhisattva Avalokitesvara1 practices the profound prajnaparamita, the whole body reflects that the five aggregates are totally empty." The five aggregates are form, feeling, perception, volition, and consciousness. They are five instances of prajna. Reflection is prajna itself.
The first thing to notice is how Dogen adds the single word "konshin" (translated here as "the whole body") to the first line of the Heart Sutra (which actually reads, "Bodhisattva Avalokitesvara, when practicing the profound prajnaparamita, reflects that the five aggregates are totally empty").
The addition of this word serves to highlight a profound implication of the nature of emptiness; the fact that all things are empty means all things are real existence—including the five aggregates (form, feeling, perception, volition, and consciousness), which Dogen asserts, "are five instances of prajna."
Hee-Jin Kim comments on this section of Dogen’s essay, saying, "Once again, Dogen’s interpretation here construes all dharmas as but the perfection of wisdom" (Flowers of Emptiness, p.63). While it is fairly easy to penetrate the meaning behind the teachings that "all dharmas are empty", many get stuck here and fail to follow this truth through to its deeper implication; the fact that this affirms the real existence of form (rather than one-sidedly negating it). As Kim goes on to say:
"’Emptiness’ is the emptiness of self-nature, hence it simultaneously negates and affirms ‘form’ (or existence); All dharmas are at once empty and phenomenal."
(Hee-Jin Kim, Flowers of Emptiness, p.64).
With this in mind, we can grasp the implications of Dogen’s statement about the five aggregates; the very fact that "form (as well as feeling, perception, volition, and consciousness) is emptiness" means that each particular form (feeling, perception, etc.) is real existence itself—each particular thing is in fact "an instance of prajna" (transcendent wisdom). Thus, the flower the Buddha twirled before his assembly, because it is empty, is existent. Mahakyashapa’s smile, is existent—is prajna itself.
Driving this point home, Dogen says, "Reflection is prajna itself." This line in the Heart Sutra, "…reflects that the five aggregates are totally empty", is often translated as, "…clearly saw (or sees) that the five skandhas are empty…" Thus, Thomas Cleary’s translation of Dogen’s text reads, "Clear vision is wisdom (prajna)."
Hee-Jin Kim clarifies the point here, noting, "Avalokitesvara and wisdom (prajna) are not the observer and the observed, but one reality. The luminous vision (reflection, or clear vision) then is the working of Avalokitesvara/wisdom. Avalokitesvara sees Avalokitesvara; wisdom enacts wisdom."
(Hee-Jin Kim, Flowers of Emptiness, p.63).
The next line was the one that Shunryu Suzuki showed his appreciation for in his "Zen Mind Beginners Mind." Dogen says:
When this principle is preached and realized, it is said that "matter is just the immaterial" and the immaterial is just matter. Matter is matter, the immaterial is the immaterial. They are hundreds of things, and myriad phenomena.
As Suzuki Roshi pointed our, many of us are familiar with, "matter is just the immaterial, the immaterial is just matter" (form is emptiness, emptiness is form), but Dogen reminds us that "matter is matter, the immaterial is the immaterial" (form is form, emptiness is emptiness). Therefore, "They are hundreds of things, and myriad phenomena."
This teaching is also expounded marvelously in the Diamond Sutra’s formula of, "X is not-X, therefore X is called X" (X is empty of X, thus X is all existence). There are thousand of clear demonstrations of this in the prajnaparamita sutras, yet Dogen’s expression, with the Zen characteristic of immediacy makes a direct impression that is sometimes lost in the drawn-out dialogues of the sutras.
Dogen’s use of the first line of the Heart Sutra instantly reminds us of the relative nature of things, that is, it calls to our mind the Buddhist teaching of "no-self." This teaching reveals the truth that there are no separate, independent entities—that is, all "particular things" are inter-dependent, or relative. However, this teaching can, and often does lead to nihilistic misunderstandings. Much of Dogen’s work concerns clarifying the inter-dependent nature of "things" (dharmas) in the light of the form of form and emptiness of emptiness. As Thomas Cleary points out in his translation of this fascicle:
"However, if it is because of relativity, or conditionality, that all things are ‘empty,’ it is equally true that by the very same conditionality they do exist dependently… A thorough reading of Dogen’s Shobogenzo will reveal that correcting or preventing the tendency toward nihilistic interpretation of emptiness is a major concern of Dogen’s teaching. In this essay, Dogen identifies phenomena themselves with transcendent wisdom (prajnaparamita), emphasizing that within so-called nothing or emptiness all things are found including the facilities, or means, of the Buddhist teachings."
(Thomas Cleary, Introduction to Shobogenzo: Zen Essays by Dogen)
While this teaching is logically straightforward and, with a little effort, fairly easy to grasp intellectually, the history of Zen, if the classic records are accurate, indicate that misunderstanding this aspect of emptiness has proven to be a recurring problem. In the words of Yin-shun:
Yin-shun says, "Most people don’t understand this. They think that ‘emptiness’ means ‘nothing’ and that it can’t produce everything that exists. They don’t realize that if dharmas weren’t empty, no dharmas would ever appear, that what exists would always exist and what doesn’t exist would never exist. But dharmas aren’t like that… The birth and destruction, the existence and non-existence of dharmas is dependent on their lack of self-existence and their fundamental emptiness. Thus, Nagarjuna said, ‘Because of emptiness, all things are possible.’"
Translated by Red Pine.
Once we do come to understand this aspect of the nature of emptiness, we can truly appreciate the real existent nature of Buddhist doctrines and methods. Or, as already quoted by Cleary, "within… emptiness all things are found including the facilities, or means, of the Buddhist teachings." Thus Dogen hits us full in the face with a multitude of real existent Buddhist teachings:
Twelve instances of prajna paramita are the twelve entrances [of sense perception]. There are also eighteen instances of prajna. They are eyes, ears, nose, tongue, body, and mind; sights, sounds, smells, tastes, sensations, and properties; plus the consciousnesses of eyes, ears, nose, tongue, body, and mind. There are a further four instances of prajna. They are suffering, accumulation, cessation, and the Way. There are a further six instances of prajna. They are giving, pure [observance of] precepts, patience, diligence, meditation, and prajna [itself]. One further instance of prajnaparamita is realized as the present moment. It is the state of anuttara samyaksaṃbodhi. There are three further instances of prajnaparamita. They are past, present, and future. There are six further instances of prajna. They are earth, water, fire, wind, space, and consciousness. And there are a further four instances of prajna that are constantly practiced in everyday life: they are walking, standing, sitting, and lying down.
After laying the groundwork and clarifying the essential points, Dogen goes on to quote a passage that reveals the true significance of the Buddhist doctrines and methods. That is, truly grasping the experience "this state" of emptiness where there is "no appearance and disappearance of real dharmas" means that there really "are understandable explanations" (Buddhist teachings). Dogen cites this passage:
In the order of Sakyamuni Tathagata there is a bhikṣu who secretly thinks, "I shall bow in veneration of the profound prajnaparamita. Although in this state there is no appearance and disappearance of real dharmas, there are still understandable explanations of all precepts, all balanced states, all kinds of wisdom, all kinds of liberation, and all views. There are also understandable explanations of the fruit of one who has entered the stream, the fruit of [being subject to] one return, the fruit of [not being subject to] returning, and the fruit of the arhat. There are also understandable explanations of [people of] independent awakening, and [people of] bodhi. There are also understandable explanations of the supreme right and balanced state of bodhi. There are also understandable explanations of the treasures of Buddha, Dharma, and Sangha. There are also understandable explanations of turning the wonderful Dharma wheel to save sentient beings." The Buddha, knowing the bhikṣu’s mind, tells him, "This is how it is. This is how it is. The profound prajnaparamita is too subtle and fine to fathom." The bhikṣu’s "secretly working concrete mind" at this moment is, in the state of bowing in veneration of real dharmas, prajna 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, prajna is realized as explanations that can be understood: [explanations] from "precepts, balance, and wisdom," to "saving sentient beings," and so on. This state is described as being without. Explanations of the state of "being without" can thus be understood. Such is the profound, subtle, unfathomable prajna paramita.
To be continued (hopefully)
Peace,
Ted
This "commentary" on the Heart Sutra (if it can be considered as such) is Dogen’s earliest writing in the Shobogenzo. The fact that he wrote it first seems to be a good indication that he regarded an accurate understanding of its topic to be of great importance to Zen practitioners. In this relatively short essay, Dogen outlines some of the profoundly evocative implications of emptiness that continued to permeate his works throughout his prolific teaching career. The essay begins:
"When Bodhisattva Avalokitesvara practices the profound prajnaparamita, the whole body reflects that the five aggregates are totally empty." The five aggregates are form, feeling, perception, volition, and consciousness. They are five instances of prajna. Reflection is prajna itself. When this principle is preached and realized, it is said that "matter is just the immaterial" and the immaterial is just matter. Matter is matter, the immaterial is the immaterial. They are hundreds of things, and myriad phenomena. Twelve instances of prajna paramita are the twelve entrances [of sense perception]. There are also eighteen instances of prajna. They are eyes, ears, nose, tongue, body, and mind; sights, sounds, smells, tastes, sensations, and properties; plus the consciousnesses of eyes, ears, nose, tongue, body, and mind. There are a further four instances of prajna. They are suffering, accumulation, cessation, and the Way. There are a further six instances of prajna. They are giving, pure [observance of] precepts, patience, diligence, meditation, and prajna [itself]. One further instance of prajnaparamita is realized as the present moment. It is the state of anuttara samyaksaṃbodhi. There are three further instances of prajnaparamita. They are past, present, and future. There are six further instances of prajna. They are earth, water, fire, wind, space, and consciousness. And there are a further four instances of prajna that are constantly practiced in everyday life: they are walking, standing, sitting, and lying down.
-------------------------
"When Bodhisattva Avalokitesvara1 practices the profound prajnaparamita, the whole body reflects that the five aggregates are totally empty." The five aggregates are form, feeling, perception, volition, and consciousness. They are five instances of prajna. Reflection is prajna itself.
The first thing to notice is how Dogen adds the single word "konshin" (translated here as "the whole body") to the first line of the Heart Sutra (which actually reads, "Bodhisattva Avalokitesvara, when practicing the profound prajnaparamita, reflects that the five aggregates are totally empty").
The addition of this word serves to highlight a profound implication of the nature of emptiness; the fact that all things are empty means all things are real existence—including the five aggregates (form, feeling, perception, volition, and consciousness), which Dogen asserts, "are five instances of prajna."
Hee-Jin Kim comments on this section of Dogen’s essay, saying, "Once again, Dogen’s interpretation here construes all dharmas as but the perfection of wisdom" (Flowers of Emptiness, p.63). While it is fairly easy to penetrate the meaning behind the teachings that "all dharmas are empty", many get stuck here and fail to follow this truth through to its deeper implication; the fact that this affirms the real existence of form (rather than one-sidedly negating it). As Kim goes on to say:
"’Emptiness’ is the emptiness of self-nature, hence it simultaneously negates and affirms ‘form’ (or existence); All dharmas are at once empty and phenomenal."
(Hee-Jin Kim, Flowers of Emptiness, p.64).
With this in mind, we can grasp the implications of Dogen’s statement about the five aggregates; the very fact that "form (as well as feeling, perception, volition, and consciousness) is emptiness" means that each particular form (feeling, perception, etc.) is real existence itself—each particular thing is in fact "an instance of prajna" (transcendent wisdom). Thus, the flower the Buddha twirled before his assembly, because it is empty, is existent. Mahakyashapa’s smile, is existent—is prajna itself.
Driving this point home, Dogen says, "Reflection is prajna itself." This line in the Heart Sutra, "…reflects that the five aggregates are totally empty", is often translated as, "…clearly saw (or sees) that the five skandhas are empty…" Thus, Thomas Cleary’s translation of Dogen’s text reads, "Clear vision is wisdom (prajna)."
Hee-Jin Kim clarifies the point here, noting, "Avalokitesvara and wisdom (prajna) are not the observer and the observed, but one reality. The luminous vision (reflection, or clear vision) then is the working of Avalokitesvara/wisdom. Avalokitesvara sees Avalokitesvara; wisdom enacts wisdom."
(Hee-Jin Kim, Flowers of Emptiness, p.63).
The next line was the one that Shunryu Suzuki showed his appreciation for in his "Zen Mind Beginners Mind." Dogen says:
When this principle is preached and realized, it is said that "matter is just the immaterial" and the immaterial is just matter. Matter is matter, the immaterial is the immaterial. They are hundreds of things, and myriad phenomena.
As Suzuki Roshi pointed our, many of us are familiar with, "matter is just the immaterial, the immaterial is just matter" (form is emptiness, emptiness is form), but Dogen reminds us that "matter is matter, the immaterial is the immaterial" (form is form, emptiness is emptiness). Therefore, "They are hundreds of things, and myriad phenomena."
This teaching is also expounded marvelously in the Diamond Sutra’s formula of, "X is not-X, therefore X is called X" (X is empty of X, thus X is all existence). There are thousand of clear demonstrations of this in the prajnaparamita sutras, yet Dogen’s expression, with the Zen characteristic of immediacy makes a direct impression that is sometimes lost in the drawn-out dialogues of the sutras.
Dogen’s use of the first line of the Heart Sutra instantly reminds us of the relative nature of things, that is, it calls to our mind the Buddhist teaching of "no-self." This teaching reveals the truth that there are no separate, independent entities—that is, all "particular things" are inter-dependent, or relative. However, this teaching can, and often does lead to nihilistic misunderstandings. Much of Dogen’s work concerns clarifying the inter-dependent nature of "things" (dharmas) in the light of the form of form and emptiness of emptiness. As Thomas Cleary points out in his translation of this fascicle:
"However, if it is because of relativity, or conditionality, that all things are ‘empty,’ it is equally true that by the very same conditionality they do exist dependently… A thorough reading of Dogen’s Shobogenzo will reveal that correcting or preventing the tendency toward nihilistic interpretation of emptiness is a major concern of Dogen’s teaching. In this essay, Dogen identifies phenomena themselves with transcendent wisdom (prajnaparamita), emphasizing that within so-called nothing or emptiness all things are found including the facilities, or means, of the Buddhist teachings."
(Thomas Cleary, Introduction to Shobogenzo: Zen Essays by Dogen)
While this teaching is logically straightforward and, with a little effort, fairly easy to grasp intellectually, the history of Zen, if the classic records are accurate, indicate that misunderstanding this aspect of emptiness has proven to be a recurring problem. In the words of Yin-shun:
Yin-shun says, "Most people don’t understand this. They think that ‘emptiness’ means ‘nothing’ and that it can’t produce everything that exists. They don’t realize that if dharmas weren’t empty, no dharmas would ever appear, that what exists would always exist and what doesn’t exist would never exist. But dharmas aren’t like that… The birth and destruction, the existence and non-existence of dharmas is dependent on their lack of self-existence and their fundamental emptiness. Thus, Nagarjuna said, ‘Because of emptiness, all things are possible.’"
Translated by Red Pine.
Once we do come to understand this aspect of the nature of emptiness, we can truly appreciate the real existent nature of Buddhist doctrines and methods. Or, as already quoted by Cleary, "within… emptiness all things are found including the facilities, or means, of the Buddhist teachings." Thus Dogen hits us full in the face with a multitude of real existent Buddhist teachings:
Twelve instances of prajna paramita are the twelve entrances [of sense perception]. There are also eighteen instances of prajna. They are eyes, ears, nose, tongue, body, and mind; sights, sounds, smells, tastes, sensations, and properties; plus the consciousnesses of eyes, ears, nose, tongue, body, and mind. There are a further four instances of prajna. They are suffering, accumulation, cessation, and the Way. There are a further six instances of prajna. They are giving, pure [observance of] precepts, patience, diligence, meditation, and prajna [itself]. One further instance of prajnaparamita is realized as the present moment. It is the state of anuttara samyaksaṃbodhi. There are three further instances of prajnaparamita. They are past, present, and future. There are six further instances of prajna. They are earth, water, fire, wind, space, and consciousness. And there are a further four instances of prajna that are constantly practiced in everyday life: they are walking, standing, sitting, and lying down.
After laying the groundwork and clarifying the essential points, Dogen goes on to quote a passage that reveals the true significance of the Buddhist doctrines and methods. That is, truly grasping the experience "this state" of emptiness where there is "no appearance and disappearance of real dharmas" means that there really "are understandable explanations" (Buddhist teachings). Dogen cites this passage:
In the order of Sakyamuni Tathagata there is a bhikṣu who secretly thinks, "I shall bow in veneration of the profound prajnaparamita. Although in this state there is no appearance and disappearance of real dharmas, there are still understandable explanations of all precepts, all balanced states, all kinds of wisdom, all kinds of liberation, and all views. There are also understandable explanations of the fruit of one who has entered the stream, the fruit of [being subject to] one return, the fruit of [not being subject to] returning, and the fruit of the arhat. There are also understandable explanations of [people of] independent awakening, and [people of] bodhi. There are also understandable explanations of the supreme right and balanced state of bodhi. There are also understandable explanations of the treasures of Buddha, Dharma, and Sangha. There are also understandable explanations of turning the wonderful Dharma wheel to save sentient beings." The Buddha, knowing the bhikṣu’s mind, tells him, "This is how it is. This is how it is. The profound prajnaparamita is too subtle and fine to fathom." The bhikṣu’s "secretly working concrete mind" at this moment is, in the state of bowing in veneration of real dharmas, prajna 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, prajna is realized as explanations that can be understood: [explanations] from "precepts, balance, and wisdom," to "saving sentient beings," and so on. This state is described as being without. Explanations of the state of "being without" can thus be understood. Such is the profound, subtle, unfathomable prajna paramita.
To be continued (hopefully)
Peace,
Ted
Thursday, July 23, 2009
Shobogenzo, Gabyo, Dogen (picture of a rice cake)
A commentary on Shobogenzo, Gabyo, (A Picture of a Rice Cake), Part 1Based on the translation by Gudo Nishijima & Mike Cross
[TEXT] Buddhas are the state of experience itself, and so things are the state of experience itself. But [buddhas and things] are beyond a single essence and beyond a single state of mind. Although [buddhas and things] are beyond a single essence and beyond a single state of mind, in the moment of experience the experience of each—without hindering the other—is realized. And in the moment of realization, the real manifestation of each—without impinging on the other—is realized. This is the very state of the ancestral founders. We must not confuse intellectual speculation about unity and diversity with their power of learning in practice. Therefore they say that “Barely to penetrate one dharma is to penetrate myriad dharmas.” “The penetration of one dharma” that they describe is not to rip away the features that one dharma has so far retained, is not to make one dharma relative to another, and is not to make one dharma absolute—to make [something] absolute is to hinder it and be hindered by it. When penetration is freed from the hindrance of “penetration,” one instance of penetration is myriad instances of penetration. One instance of penetration is one dharma, and penetration of one dharma is penetration of myriad dharmas.
[COMMENTARY] Dogen begins by first highlighting some familiar Zen axioms on the nature of nonduality in a creatively (very Dogen-like) way. The classic Zen masters assert that, "Buddhas" and "Buddhahood" (the state of experience itself) are nondual, and that, "things and Buddha" are nondual; therefore, Dogen infers, "things are the the state of experience itself" (Buddhahood).
He then clarifies for beginners (and reminds old-timers) that because of emptiness and interdependence, "nonduality" does not mean "one" or "oneness", it means "not-two." It is basic doctrine (common to all Mahayana schools) that, although two (or more) foci in a nondual relationship are co-extensive and co-eternal they are not "merged" together as a single thing, which would amount to annihlation (as Dogen indicates with his comments about "hindering"). Rather, the two foci go "beyond a single essence" by retaining their tension (and thus, their liberating potential) by maintaining their differing aspects--A snake's tail and a snake's head are not the same, yet not seperate. Therefore, "things", "Buddhas", and "the state of experience" are "beyond a single essence... beyond a single state of mind."
While every Buddhist can "understand" these fundamental teachings, Zen requires us to actually embody this state. That is to say, this is fairly straightforward, easy to "learn", and "intellectually" satisfying (in its rationality), but the authentic "power of learning in practice" goes beyond "intellectual speculation" to "the very state" itself, which is of course, "the very state of the ancestral founders."
In that state of "actualizing the fundamental point" (Genjokoan) beyond "a single essence", where "things, Buddhas, and the state of experience" are truly realized (made real) in nonduality, “to penetrate one dharma is to penetrate myriad dharmas.” Furthermore, because in nonduality "things" are not annhilated, "penetrating" them does not "rip away the features of that one dharma" (which maintains its differing aspects).
Dogen's sheer mastery of expression is nowhere more evident than in this amazingly illuminating paragraph. A Zen masters Zen master, he skillfully draws the inherent wisdom from the depths of our true nature and leads us to the inevitible truth summed up as, "When penetration is freed from the hindrance of “penetration,” one instance of penetration is myriad instances of penetration. One instance of penetration is one dharma, and penetration of one dharma is penetration of myriad dharmas."
[TEXT] An eternal buddha says, “A picture of a rice cake does not satisfy hunger.”
The patch-robed mountain monks from the present ten directions who study this expression do not form uniform ranks of bodhisattvas and sravakas. Beings with the heads of gods and faces of demons, from other [worlds in] ten directions, have skin and flesh that are [in some cases] thick and [in other cases] thin. This [expression] is past buddhas’ and present buddhas’ learning of the truth. At the same time, it is a vigorous livelihood under a tree or in a thatched hut. For this reason, in order to transmit the authentic traditions of practice, some say that the practice of studying sutras and commentaries does not instill true wisdom, and so [eternal buddhas] speak like this; and some have understood that [eternal buddhas] speak like this to assert that philosophical study of the three vehicles and the One Vehicle is never the way of saṃbodhi. 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? Saying “a picture of rice cake does not satisfy hunger” is like saying “the non-doing of wrong, the practice of the many kinds of right. . .” or like saying “This is something having come like this,” or like saying “I am always keen at this concrete place.” For the present, let us learn [the expression] in practice, like this. Few people have ever repeatedly looked at the words “a picture of a rice cake,” and no one at all has recognized their full extent. How do I know it? In the past, when I tested one or two stinking skinbags, they were incapable of doubt and incapable of close association. They simply seemed uninterested, as if refusing to lend an ear to a neighbor’s chatter.
[COMMENTARY] Here, Dogen brings up the saying about "a picture of a rice cake" which had long been used as a proverbial refrence to the fact that "learning the teachings" was not enough for Zen realization (Zen, of course does require one to "learn the teachings" but then it demands that the teachings be put into practice and actualized [made actual]).
He first emphasizes the perenial wisdom of this saying by indicating that it is such a fundamental expression of truth that practitioners of all ranks, in all directions "study this expression." This expression, Dogen insists, is itself "past Buddhas' and present Buddhas' learning of the truth", and simultaneously it is the actual practice of people here and now ("under a tree" and "in a thatched hut" are traditionally considered good places for Zazen). Thus, viewed in light of the previous paragraph, our present practice, the expression, the picture of a rice cake, past and present Buddhas' learning, are not-two, not one.
Dogen then lists two methods, or techniques for transmitting the "authentic traditions of practice." These authentic methods include, "the practice of studying sutras and commentaries", and "philosophical study of the three vehicles and the One Vehicle." Dogen not only advocates sutra study, and philosophical study, he goes further and says that anyone who asserts these methods are useless for teaching the "abstract teaching" (Zen) is "making a great mistake", and have not "received the authentic transmission."
Then he makes a very insightful comment, "If they have not clarified this one saying, who could affirm that they have mastered the words of other buddhas?"
Good question!
Next, Dogen gives us late-coming beginners a clue about where or how we might apply ourselves to resolving and assimilating the wisdom of this saying. Moreover, he offers us some encouraging words, "no one at all has recognized" the "full extent" of this expression! In other words, it is one of those Zen expressions that continues to yeild its treasure for a lifetime (or more).
What clues does he offer about this expression? He says it "is like" three other Zen expressions. How is it like them? Does he mean that they too are bottomless? Does he mean that all past and present Buddhas study them? Or does he mean something else? Perhaps he is suggesting that we look at all four of these sayings to see if they have anything in common...
Here are the cases Dogen refers to as, "the non-doing of wrong, the practice of the many kinds of right. . .” “This is something having come like this,” and, “I am always keen at this concrete place.”
--------
Rakuten once asked Dorin, “Just what is the major intention of the Buddha Dharma?”Dorin replied, “Refrain from all evil whatsoever; uphold and practice all that is good.”Rakuten remarked, “If that’s all there is to it, even a child of three knows how to say that!”Dorin replied, “Though a three-year-old child can say it, there are old men in their eighties who still cannot put it into practice.”Upon hearing the matter put this way, Rakuten then bowed in gratitude."Translated by Hubert Nearman
--------
Bhikkhu Huai Jang, a Dhyana Master, was born of a Tu family in Chin Chou. Upon his first visit to 'National Teacher' Hui An of Sung-Shan Mountain, he was directed by the latter to go to Ts'ao Ch'i to interview the Patriarch. Upon his arrival, and after the usual salutation, he was asked by the Patriarch whence he came. "From Sung Shan," replied he. "What thing is it (that comes)? How did it come?" asked the Patriarch."To say that it is similar to a certain thing is wrong," he retorted."Is it attainable by training?" asked the Patriarch. "It is not impossible to attain it by training; but it is quite impossible to pollute it," he replied. Thereupon, the Patriarch exclaimed, "It is exactly this unpolluted thing that all Buddhas take good care of. It is so for you, and it is so for me as well."The Sutra of the 6 th Patriarch, Hui Neng, (Translated by A.F.Price and Wong Mou-Lam)
-------------------------------------
Note: Although I am unfamiliar with the above translation, I think it is the same case that I know as:
A monk asked Tozan, "Among the three bodies [of Buddha] [1], what body does not degenerate into numbers?"Tozan said, "I am always most intimate with it." (Translated above as "I am always keen at this concrete place.")
---------
To Be Continued (I hope)...
Peace,Ted
[TEXT] Buddhas are the state of experience itself, and so things are the state of experience itself. But [buddhas and things] are beyond a single essence and beyond a single state of mind. Although [buddhas and things] are beyond a single essence and beyond a single state of mind, in the moment of experience the experience of each—without hindering the other—is realized. And in the moment of realization, the real manifestation of each—without impinging on the other—is realized. This is the very state of the ancestral founders. We must not confuse intellectual speculation about unity and diversity with their power of learning in practice. Therefore they say that “Barely to penetrate one dharma is to penetrate myriad dharmas.” “The penetration of one dharma” that they describe is not to rip away the features that one dharma has so far retained, is not to make one dharma relative to another, and is not to make one dharma absolute—to make [something] absolute is to hinder it and be hindered by it. When penetration is freed from the hindrance of “penetration,” one instance of penetration is myriad instances of penetration. One instance of penetration is one dharma, and penetration of one dharma is penetration of myriad dharmas.
[COMMENTARY] Dogen begins by first highlighting some familiar Zen axioms on the nature of nonduality in a creatively (very Dogen-like) way. The classic Zen masters assert that, "Buddhas" and "Buddhahood" (the state of experience itself) are nondual, and that, "things and Buddha" are nondual; therefore, Dogen infers, "things are the the state of experience itself" (Buddhahood).
He then clarifies for beginners (and reminds old-timers) that because of emptiness and interdependence, "nonduality" does not mean "one" or "oneness", it means "not-two." It is basic doctrine (common to all Mahayana schools) that, although two (or more) foci in a nondual relationship are co-extensive and co-eternal they are not "merged" together as a single thing, which would amount to annihlation (as Dogen indicates with his comments about "hindering"). Rather, the two foci go "beyond a single essence" by retaining their tension (and thus, their liberating potential) by maintaining their differing aspects--A snake's tail and a snake's head are not the same, yet not seperate. Therefore, "things", "Buddhas", and "the state of experience" are "beyond a single essence... beyond a single state of mind."
While every Buddhist can "understand" these fundamental teachings, Zen requires us to actually embody this state. That is to say, this is fairly straightforward, easy to "learn", and "intellectually" satisfying (in its rationality), but the authentic "power of learning in practice" goes beyond "intellectual speculation" to "the very state" itself, which is of course, "the very state of the ancestral founders."
In that state of "actualizing the fundamental point" (Genjokoan) beyond "a single essence", where "things, Buddhas, and the state of experience" are truly realized (made real) in nonduality, “to penetrate one dharma is to penetrate myriad dharmas.” Furthermore, because in nonduality "things" are not annhilated, "penetrating" them does not "rip away the features of that one dharma" (which maintains its differing aspects).
Dogen's sheer mastery of expression is nowhere more evident than in this amazingly illuminating paragraph. A Zen masters Zen master, he skillfully draws the inherent wisdom from the depths of our true nature and leads us to the inevitible truth summed up as, "When penetration is freed from the hindrance of “penetration,” one instance of penetration is myriad instances of penetration. One instance of penetration is one dharma, and penetration of one dharma is penetration of myriad dharmas."
[TEXT] An eternal buddha says, “A picture of a rice cake does not satisfy hunger.”
The patch-robed mountain monks from the present ten directions who study this expression do not form uniform ranks of bodhisattvas and sravakas. Beings with the heads of gods and faces of demons, from other [worlds in] ten directions, have skin and flesh that are [in some cases] thick and [in other cases] thin. This [expression] is past buddhas’ and present buddhas’ learning of the truth. At the same time, it is a vigorous livelihood under a tree or in a thatched hut. For this reason, in order to transmit the authentic traditions of practice, some say that the practice of studying sutras and commentaries does not instill true wisdom, and so [eternal buddhas] speak like this; and some have understood that [eternal buddhas] speak like this to assert that philosophical study of the three vehicles and the One Vehicle is never the way of saṃbodhi. 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? Saying “a picture of rice cake does not satisfy hunger” is like saying “the non-doing of wrong, the practice of the many kinds of right. . .” or like saying “This is something having come like this,” or like saying “I am always keen at this concrete place.” For the present, let us learn [the expression] in practice, like this. Few people have ever repeatedly looked at the words “a picture of a rice cake,” and no one at all has recognized their full extent. How do I know it? In the past, when I tested one or two stinking skinbags, they were incapable of doubt and incapable of close association. They simply seemed uninterested, as if refusing to lend an ear to a neighbor’s chatter.
[COMMENTARY] Here, Dogen brings up the saying about "a picture of a rice cake" which had long been used as a proverbial refrence to the fact that "learning the teachings" was not enough for Zen realization (Zen, of course does require one to "learn the teachings" but then it demands that the teachings be put into practice and actualized [made actual]).
He first emphasizes the perenial wisdom of this saying by indicating that it is such a fundamental expression of truth that practitioners of all ranks, in all directions "study this expression." This expression, Dogen insists, is itself "past Buddhas' and present Buddhas' learning of the truth", and simultaneously it is the actual practice of people here and now ("under a tree" and "in a thatched hut" are traditionally considered good places for Zazen). Thus, viewed in light of the previous paragraph, our present practice, the expression, the picture of a rice cake, past and present Buddhas' learning, are not-two, not one.
Dogen then lists two methods, or techniques for transmitting the "authentic traditions of practice." These authentic methods include, "the practice of studying sutras and commentaries", and "philosophical study of the three vehicles and the One Vehicle." Dogen not only advocates sutra study, and philosophical study, he goes further and says that anyone who asserts these methods are useless for teaching the "abstract teaching" (Zen) is "making a great mistake", and have not "received the authentic transmission."
Then he makes a very insightful comment, "If they have not clarified this one saying, who could affirm that they have mastered the words of other buddhas?"
Good question!
Next, Dogen gives us late-coming beginners a clue about where or how we might apply ourselves to resolving and assimilating the wisdom of this saying. Moreover, he offers us some encouraging words, "no one at all has recognized" the "full extent" of this expression! In other words, it is one of those Zen expressions that continues to yeild its treasure for a lifetime (or more).
What clues does he offer about this expression? He says it "is like" three other Zen expressions. How is it like them? Does he mean that they too are bottomless? Does he mean that all past and present Buddhas study them? Or does he mean something else? Perhaps he is suggesting that we look at all four of these sayings to see if they have anything in common...
Here are the cases Dogen refers to as, "the non-doing of wrong, the practice of the many kinds of right. . .” “This is something having come like this,” and, “I am always keen at this concrete place.”
--------
Rakuten once asked Dorin, “Just what is the major intention of the Buddha Dharma?”Dorin replied, “Refrain from all evil whatsoever; uphold and practice all that is good.”Rakuten remarked, “If that’s all there is to it, even a child of three knows how to say that!”Dorin replied, “Though a three-year-old child can say it, there are old men in their eighties who still cannot put it into practice.”Upon hearing the matter put this way, Rakuten then bowed in gratitude."Translated by Hubert Nearman
--------
Bhikkhu Huai Jang, a Dhyana Master, was born of a Tu family in Chin Chou. Upon his first visit to 'National Teacher' Hui An of Sung-Shan Mountain, he was directed by the latter to go to Ts'ao Ch'i to interview the Patriarch. Upon his arrival, and after the usual salutation, he was asked by the Patriarch whence he came. "From Sung Shan," replied he. "What thing is it (that comes)? How did it come?" asked the Patriarch."To say that it is similar to a certain thing is wrong," he retorted."Is it attainable by training?" asked the Patriarch. "It is not impossible to attain it by training; but it is quite impossible to pollute it," he replied. Thereupon, the Patriarch exclaimed, "It is exactly this unpolluted thing that all Buddhas take good care of. It is so for you, and it is so for me as well."The Sutra of the 6 th Patriarch, Hui Neng, (Translated by A.F.Price and Wong Mou-Lam)
-------------------------------------
Note: Although I am unfamiliar with the above translation, I think it is the same case that I know as:
A monk asked Tozan, "Among the three bodies [of Buddha] [1], what body does not degenerate into numbers?"Tozan said, "I am always most intimate with it." (Translated above as "I am always keen at this concrete place.")
---------
To Be Continued (I hope)...
Peace,Ted
Saturday, July 04, 2009
Shobogenzo/Dogen Blog Article at MRI Tech's Blog
Hello everyone,
This blog: Buddhism Dogen and the Shobogenzo, Was included in a recent article on MRI Tech's Health Blog. (Although most of my own recent blogging has been restricted to The Flatbed Sutra Zen Blog)
Titled "50 Best Blogs for Zen-Like Living" the article is begins, "Whether you are a Zen Buddhist or just want to lead a Zen life, these 50 spiritual and simplifying blogs and community web sites will point you down the path of enlightenment..."
It goes on to include links to 50 "Zen like" blogs. Many of which are new to me.
MRI Tech's Health Blog's self description states:
"The MRI Tech's Health Blog aims to be a collaborative forum which introduces new research, ideas, information, resources and technology from within the neuro-science, psychology, health and other related fields to a broader audience. It is our goal to highlight health developments and resources in a straightforward easy to understand way. So we hope you enjoy. "
MRI Tech's Health Blog contains a lot of easily searchable links and information.
Check it out at: MRI Tech's Blog
Peace,Ted
This blog: Buddhism Dogen and the Shobogenzo, Was included in a recent article on MRI Tech's Health Blog. (Although most of my own recent blogging has been restricted to The Flatbed Sutra Zen Blog)
Titled "50 Best Blogs for Zen-Like Living" the article is begins, "Whether you are a Zen Buddhist or just want to lead a Zen life, these 50 spiritual and simplifying blogs and community web sites will point you down the path of enlightenment..."
It goes on to include links to 50 "Zen like" blogs. Many of which are new to me.
MRI Tech's Health Blog's self description states:
"The MRI Tech's Health Blog aims to be a collaborative forum which introduces new research, ideas, information, resources and technology from within the neuro-science, psychology, health and other related fields to a broader audience. It is our goal to highlight health developments and resources in a straightforward easy to understand way. So we hope you enjoy. "
MRI Tech's Health Blog contains a lot of easily searchable links and information.
Check it out at: MRI Tech's Blog
Peace,Ted
Saturday, June 20, 2009
Dogen, Mu, and Ignorance
Follow this link for Dogen on the nature of ignorance and Joshu's Mu.
http://flatbedsutra.com/flatbedsutrazenblogger/?p=2086
Peace,
Ted
Wednesday, May 27, 2009
The condition of practice-and-enlightenment
“Buddha” describes a person in the activity or condition of practice-and-enlightenment, the deepest meaning of the term "zazen." The keystone of Zen practice is not “sitting meditation” (though that is where it is often first discovered), it is “mustering the whole body-and-mind” and perceiving the world directly.
Seeing and hearing (as well as smelling, tasting, feeling, and thinking) sights and sounds (smells, tastes, sensations, and thoughts) with the ‘whole body-and-mind’ means truly being intimate with them. When we are truly intimate with them, there is no sense of I see that or I hear that. Hence, Dogen tells us that in such a condition “buddhas do not know they are buddhas.” In Shobogenzo, Genjokoan, He says, “It is not like an image reflected in a mirror, and not like the reflection of the moon on water” -- there are not two things (e.g. moon and water).
When we are authentically engaged in practice-and-enlightenment we do not hear a bell, there is simply, booooonngg–boooooongg. The classic Zen koan about escaping heat and cold illustrates this point wonderfully:
A monk asked Tozan, “When cold and heat come, how can we avoid them?”
Tozan said, “Why don’t you go to the place where there is no cold or heat?”
The monk said, “What is the place where there is no cold or heat?”
Tozan said, “When it’s cold, the cold kills you; when it’s hot, the heat kills you.”
Read 19 more posts tagged "Dogen" at the Flatbed Sutra Website
Peace,
Ted Biringer
Seeing and hearing (as well as smelling, tasting, feeling, and thinking) sights and sounds (smells, tastes, sensations, and thoughts) with the ‘whole body-and-mind’ means truly being intimate with them. When we are truly intimate with them, there is no sense of I see that or I hear that. Hence, Dogen tells us that in such a condition “buddhas do not know they are buddhas.” In Shobogenzo, Genjokoan, He says, “It is not like an image reflected in a mirror, and not like the reflection of the moon on water” -- there are not two things (e.g. moon and water).
When we are authentically engaged in practice-and-enlightenment we do not hear a bell, there is simply, booooonngg–boooooongg. The classic Zen koan about escaping heat and cold illustrates this point wonderfully:
A monk asked Tozan, “When cold and heat come, how can we avoid them?”
Tozan said, “Why don’t you go to the place where there is no cold or heat?”
The monk said, “What is the place where there is no cold or heat?”
Tozan said, “When it’s cold, the cold kills you; when it’s hot, the heat kills you.”
Read 19 more posts tagged "Dogen" at the Flatbed Sutra Website
Peace,
Ted Biringer
Tuesday, March 31, 2009
Dogen, Shobogenzo, and The Flatbed Sutra
Greetings friends,
As of late I have been very busy updating the Flatbed Sutra Website. Consequently, this blog has not received much attention. I hope to get back to regular Dogen/Shobogenzo posts here in the near future. In the meantime, here is a link to a New Dogen Post at Zen International Forum
(March 26th, 2009) called Why Did Dogen Come Back From China
Also, we would love to hear from you over at the Flatbed Sutra Website which includes a blog as well as a number of other online Zen/Buddhist resources. Come on over and visit.
In the pure and clear luminous awareness of your true mind, spiritual practice and ordinary activity are not separate. The vast and fathomless unnamable void meets you wherever you are. When perceptions, feelings, and thoughts arise, you respond harmoniously without ever moving away from the pure and clear luminous awareness of your own mind.
~From The Flatbed Sutra of Louie Wing
by Ted Biringer
Peace,
Ted
As of late I have been very busy updating the Flatbed Sutra Website. Consequently, this blog has not received much attention. I hope to get back to regular Dogen/Shobogenzo posts here in the near future. In the meantime, here is a link to a New Dogen Post at Zen International Forum
(March 26th, 2009) called Why Did Dogen Come Back From China
Also, we would love to hear from you over at the Flatbed Sutra Website which includes a blog as well as a number of other online Zen/Buddhist resources. Come on over and visit.
In the pure and clear luminous awareness of your true mind, spiritual practice and ordinary activity are not separate. The vast and fathomless unnamable void meets you wherever you are. When perceptions, feelings, and thoughts arise, you respond harmoniously without ever moving away from the pure and clear luminous awareness of your own mind.
~From The Flatbed Sutra of Louie Wing
by Ted Biringer
Peace,
Ted
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