On Mon, 13 Sep 2004 01:28:37 -0000, jayryunen <[EMAIL PROTECTED]> wrote:
> > Ryunen, I have another question, what is your perception of Zen attitude and
> behaviors? Since Zen is something that we can not put it in fixed language/s, then
> what
> is the chance for people who might have different perception of what Zen attitude
> and/or
> behaviors should be?
> >
> > Best regards,
> >
> > Agnes
> >
>
> Hi Agnes,
> Thanks so much for the info on Ji Gong. He sounds like an interesting and
> understanding
> sort of fellow. =)
>
> Boy Agnes, that's a whopper of a question! My teacher and I sat and tried to figure
> out
> what people were talking about when they said "That's so Zen!" and we had no idea. I
> think it's absolutely guaranteed folks have very different perceptions of what Zen
> is. I
> mean, when you consider there's Zen toilet paper holders, Zen condos, Zen Garden
> bras,
> and Buddha only knows what else, I'm pretty sure there isn't a one of us who could
> say
> what Zen was.
>
> I'd say the Zen mind is one of direct experience without interferring thinking,
> sustained
> by correct zazen. That's as far as I'll take it and it's probably too far and in the
> wrong
> direction.
>
> It's like trying to explain ice cream to someone who's never seen or tasted it. LOL
> This
> can't be done second hand, you've just got to stick your tongue in.
>
> Now would everyone else who is reading this jump in and "share"? I know there are
> some
> very verbous folks out there... Fudo? Wai? Doug? (oh, that's right, you only know
> zafus)
> AC? Diana? Come on, stick your neck out!
>
> Full prostration,
> Ryunen
[Updates & News] [Poetry & Stories] [Theravada Writings] [Zen / Ch'an
Writings] [Other Mahayana Writings] [Buddhist Webrings] [Buddhist
Links] [About this Page] [Home]
Bendowa
By Dogen
The various Buddhas and Tathagatas have a most enlightened way of
realizing superior wisdom and transmitting the supreme law. When
transmitted from Buddha to Buddha, its mark is self-joyous meditation.
To enter this meditation naturally, right sitting is the true gate.
Though each man has Buddha-nature in abundance, he cannot make it
appear without practice or live it without enlightenment. If you let
it go, it fills your hand; it transcends the one and many. If you talk
about it, it fills your mouth; it is beyond measurement by height and
width. All Buddhas eternally have their abode here without becoming
attached to one-sided recognition. All beings are working here without
attachment to sides in each recognition. The devices and training that
I teach now manifest all things in original enlightenment and express
unity in action. And when you thoroughly understand, why cling to such
trifles as these?
On awakening of the desire to seek the way, I visited Buddhist masters
in all parts of the country. Finally I met Zenko (Myozen, disciple of
Eisai) at Kennin temple. The nine years that If served as his follower
passed quickly. From him I heard about the Rinzai style. Zenko, as the
leading disciple of Eisai, truly transmitted the highest Buddhism.
Other disciples could not compare with him. I also went to China,
visited Zen masters of both Cheh-chiang (Chekiang, formerly divided
into east and west), and heard about the styles of the five schools.
Finally I studied with Zen master Ju-sting (Nyojo) on Ta-p'ein
(Taihaku) peak. In this was I completed the valuable training for my
life. After that at the beginning of the Shotei period (1227), I
returned to Japan. Because I had the idea of spreading the Law and
saving all beings, I was like a man carrying a heavy burden. Then I
thought of abandoning this idea of spreading the Law and wait for a
more propitious time. I wandered here and there for some time
sincerely trying to teach the style of the former Zen master. There
are true trainees who deliberately shun fame and profit and
concentrate on the search for the way. But unfortunately they are
misled by false masters, so real understanding is veiled and the
trainees uselessly become drunk with self- madness and drown for long
years in the world of delusion. How can the right seed of wisdom
sprout and the chance for enlightenment be grasped? I am now wandering
here and there like a cloud or water grass - what mountain or river
shall I visit? Because I sympathize with such seekers, I went to
China, saw the form and style of the monasteries, and received the
essence of the Zen teaching. Gathering and recording all this, I am
leaving it for the trainees so that they may be helped toward knowing
the essence of Buddhism. Isn't this the core of Zen? Buddha Sakyamuni
transmitted the right law to Mahakasyapa on Grdhrakuta Mountain, and a
long line of patriarchs handed it down to Bodhidharma. And Bodhidharma
went to China and transmitted the right law to Hui-k'o (Eka).
This started the transmission of Zen Buddhism to the East. Transmitted
thus in its essential purity, it came down by a natural route to the
Sixth Patriarch, Hui-neng. At this time true Buddhism was transmitted
to China, and it expressed a meaning free from trivialities. The Sixth
Patriarch had two outstanding disciples- Nan-yueh Huai-jang and
Ch'ing-yuan Hsing-ssu. Together they transmitted the Buddha seal; they
were leaders of man and heaven. These two schools spread, and five
styles of Zen appeared. They were the schools of Fa-yen, Wei-yang,
Ts'ao-tung, Yun-men, and Lin-chi. In present-day China only the
Lin-chi (Rinzai) school is flourishing. Although the five schools
differ, they are all based on the single seal of the Buddha Mind. From
the later Han period to the present in China, the scriptures of the
other teachings were propagated, but it was impossible to determine
which was best. With the coming of Bodhidharma from India the root of
the conflict was abruptly cut, and pure Buddhism spread. We must also
try to do the same in our country. All the Buddhas and patriarchs who
transmitted Buddhism considered sitting and practicing self-joyous
meditation the true way of enlightenment. The enlightened ones in both
the East and West followed this style. This is because the masters and
their disciples correctly transmitted this superior method from person
to person and received the uncorrupted truth.
1. Q: I have heard of the superior merits of zazen. But an ordinary
person will have doubts and say there are many gates in Buddhism. Why
do you urge only zazen?
A: Because it is the right gate to Buddhism - this is my answer to him.
2. Q: Why is it the only right gate?
A: The great teacher Sakyamuni handed down this unexcelled method of
enlightenment. And the Tathagatas of the past, present, and future
were similarly enlightened by zazen. They, too, transmitted it as the
right gate. The patriarchs in India and China were also enlightened by
zazen. For this reason, I now indicate the right gate for human beings
and heaven.
3 Q: Such reasons as correct transmission by the unexcelled method of
the Tathagatas and following in the footsteps of the patriarchs are
beyond common sense. To ordinary people, reading the sutra and saying
the Nembutsu are the natural means to enlightenment. You just sit
cross-legged and do nothing. How is this a means to enlightenment?
A: You look on the meditation of the Buddhas and the supreme law as
just sitting and doing nothing. You disparage Mahayana Buddhism. Your
delusion is deep; you are like someone in the middle of the ocean
crying out for water. Fortunately we are already sitting at ease in
the self-joyous meditation of the Buddhas. Isn't this a great boon?
What a pity that your true-eye remains shut-that your mind remains
drunk. The world of the Buddhas eludes ordinary thinking and
consciousness. It cannot be known by disbelief and inferior knowledge.
To enter one must have right belief. The disbeliever, even if taught,
has trouble grasping it. For example, when the Buddha was preaching at
Grdhrakuta, the disbelieves were allowed to go away. To bring out the
right belief in your mind you must train and study. If you cannot do
this, you should quit for awhile, regretting that you lack the
influence of the law from a former beneficial relation. What good are
such actions as reading the sutras and saying the Nembutsu. How futile
to think that Buddhist merits accrue from merely moving the tongue and
raising the voice. If you think this covers Buddhism, you are far from
the truth. Your only purpose in reading the sutras should be to learn
thoroughly that the Buddha taught the rules of gradual and sudden
training and that by practicing his teachings you can obtain
enlightenment. You should not read the sutras merely to pretend to
wisdom through vain intellections. To strive for the goal of Buddhism
by reading many sutras is like pointing the hill to the north and
heading south. It is like putting a square peg in a round hole. While
you look at words and phrases, the path of your training remains dark.
This is as worthless as a doctor who forgets his prescription.
Constant repetition of the Nembutsu is also worthless-like a frog in a
spring field croaking night and day. Those deluded by fame and
fortune, find it especially difficult to abandon the nembutsu. Bound
by deep roots to a profit-seeking mind, they existed in ages past, and
they exist today. They are to be pitied. Understand only this: if
enlightened Zen masters and their earnest disciples correctly transmit
the supreme law of the seven Buddhas, its essence emerges, and it can
be experienced. Those who merely study the letters of the sutras
cannot know this. So put a stop to this doubt and delusion. Follow the
teachings of a real master and, by zazen; attain to the self-joyous
samadhi of the Buddhas.
4. Q: The Tendai school and Kegon teachings have both came across to
this country; they represent the cream of Buddhism. In the Shingon
school-transmitted directly from Vairocana Tathagata to Vajrasattva -
there is no stain between master and disciple. This school maintains
that "this mind is the Buddha", and that "this mind becomes the
Buddha"; it does not advocate long step-by-step training. It teaches
the simultaneous enlightenment of the five Buddhas. It is unexcelled
in Buddhism. In view of all this what superiority does zazen have that
you recommend it alone and exclude the other teachings?
A: You must understand that in Buddhism the stress falls on the truth
or falsity of the training-not on the excellence or mediocrity of the
teaching or the depth or shallowness of the principle. In times past,
men were drawn to Buddhism by grass, flowers, mountains, and water.
Some received the Buddha seal by grasping dirt, stones, sand, and
pebbles. The dimensionless letters overflow all forms, and we can hear
the sermon now in a speck of dust. "This mind is the Buddha" - these
words are like a moon reflected in water; and the meaning of the
words: "sitting cross-legged is itself Buddhism"? Like a figure in the
mirror. Do not be victimized by clever manipulation of words. When I
recommend the training of immediate enlightenment, I want to make you
a true human being by indicating the superior path transmitted by the
Buddhas and patriarchs. To transmit the Buddha law you should always
make the enlightened person your Zen master. Don't follow a scholar
who counts the letters of the scripture. This would be like the blind
leading the blind. In the teachings directly transmitted from the
Buddhas and patriarchs, the Buddha law is sustained by respect for the
enlightened person. When the Gods of darkness and light reject the Zen
masters and when the enlightened Arhats ask the path, they provide the
means of opening the Buddha Mind. In the other teachings we could not
endure it. The followers of Buddhism only have to study the Buddha
law. You must understand that we do not lack the highest wisdom.
Though we enjoy it eternally, we do not always harmonize with it. This
is because we meet setbacks on the Great Way through clinging to
individual opinion and chasing after material things. Through
individual opinions various phantoms arise. For example, there are
countless views on the 12 chains of transmigration, the 25 worlds, the
three vehicles, the five vehicles, the Buddha, and the non-Buddha.
Training in the true path does not require learning these opinions. So
when we sit cross-legged, depending on the Buddha sign and abandoning
all things, we can enjoy great wisdom. We enter at once the superior
field beyond delusion and enlightenment - a field without distinction
between sage and commoner. How can one who clings to verbal tools rise
up to this?
5. Q: Samadhi dwells in the three training, and dhyanaparamita (means
of meditation) in the six means of enlightenment. All Bodhisattvas
study them from the beginning. They train without discriminating
cleverness and stupidity. Even this zazen may be a part of them. Why
do you say that the true law is gathered in zazen?
A: This question comes from giving the name "Zen sect" to the treasury
of the essence of the true law, and to the unexcelled doctrine-the
most important teachings of the Buddha. You must understand that the
name "Zen sect" emerged from China and the East; it was not heard in
India. When Bodhidharma stayed at Shao-Lin ssu in Sung-shan, gazing at
the wall for nine years, the priests and laymen did not understand the
true law of the Buddha; they called him a Brahmana who emphasized
sitting cross-legged. Afterward every patriarch devoted himself to
sitting cross-legged. Unenlightened laymen who saw them carelessly
referred to them as the zazen sect without understanding the truth.
Today the "Za" has been dropped, and the followers of this practice
are known as members of the Zen sect. This is clear in the manuscripts
of the patriarchs. You must not equate zazen with the meditation in
the six means and the three training. The spirit of transmission in
Buddhism is clear in the career of the Buddha. To Mahakasyapa alone on
Grdhrakuta Mountain the Buddha transmitted the eye and treasury of the
true law, the superior mind of enlightenment and supreme doctrine, and
some gods in heaven saw it. Don't doubt this. The gods of heaven
protect Buddhism eternally. This is still a living fact. You must
understand that zazen is the full way of Buddhism. It is incomparable.
6. Q: Why does Buddhism advocate meditation and enlightenment through
cross-legged sitting alone (of the four actions)?
A: I do not analyze the way of training and enlightenment followed by
the various Buddhas. If you ask why, I say simply that it is the way
used in Buddhism. You should not seek no further. But the patriarchs
praised cross-legged sitting, calling it the comfortable way. I know
this sitting is the most comfortable of the four actions. It is not
only the training of one Buddha or two Buddhas but of all Buddhas and
patriarchs.
7. Q: Those who do not know Buddhism have to attain enlightenment by
zazen and training. What use is zazen to those who have clearly
obtained enlightenment?
A: Though I do not talk about last night's dream and cannot give a
paddle to a woodcutter, I have something to teach you. The view that
training and enlightenment are not one is heretical. In Buddhism these
two are the same. Because this is training enfolding enlightenment,
the training even at the outset is all of original enlightenment. So
the Zen master, when giving advice to his disciples, tells them not to
seek enlightenment without training because training itself points
directly to original enlightenment. Because it is already
enlightenment of training, there is no end to enlightenment. Because
it is training of enlightenment, there is no beginning to training.
Sakyamuni Tathagata and Mahakasyapa, therefore, were both used by
training based on enlightenment. Training, based on enlightenment
similarly moved both Bodhidharma and Hui-neng. This is typical of all
traces of transmission in Buddhism. Already there is training that is
inseparable from enlightenment. Because training even at the outset
transmits a part of superior training, we fortunately gain a part of
original enlightenment in this natural way. You must understand that
the Buddhas and patriarchs emphasized the need for intensive training
so as not to stain the enlightenment that is self-identical with
training. If you throw away superior training, original enlightenment
fills your hand. If you abandon original enlightenment, superior
training permeates your body. In China I saw Zen monasteries in many
districts, each with a meditation hall where 500 to 1,200 monks lived
and practiced zazen day and night. When I asked the Zen masters who
have been entrusted with the Buddha seal, "What is the essence of
Buddhism?" they answered: "Training and enlightenment are not two but
one." So they urged disciples to follow the footsteps of the Zen
masters in accordance with the teachings of the Buddhas and
patriarchs. They recommended zazen not only to their disciples, but to
all those who seek the true way, to those who yearn for true Buddhism,
regardless of whether one is a beginner or an advanced student, a
commoner or a sage. As a patriarch (Nangaku) has said:
"It is not true that there is no training and enlightenment, but do
not stain them by clinging to them." Another patriarch has said: "He
who sees the way trains the way." You must, therefore, train within
enlightenment.
8. Q: Why did Japanese patriarchs of the past, who went to China and
returned to propagate Buddhism, transmit other teachings besides this
Zen?
A: The patriarchs of the past did not transmit this Zen because the
time was not ripe.
9. Q: Did the patriarchs of the past understand this Zen?
A: If they had understood, they would have propagated it.
10. Q: Someone has said, "Don't throw away delusion (birth and death).
There is an easy shortcut to freedom from birth and death. This is
because the spirit is eternal." The meaning here is that even if this
body is born, it will eventually come to nothing, but this spirit does
not perish. If this Spirit that is not subject to rising and ceasing
resides in my body, this is the original spirit. Because of this, the
body takes temporal form and remains unfixed, for it dies here and
arises there. This spirit is eternal and does not change in past,
present, and future. To know this is to free oneself from birth and
death. For those who know this, the birth and death they have known up
to now disappear, and they enter into an ocean of the spirit. When you
embrace this ocean, superior virtue will be complete like the Buddhas.
Even if you know this, because this body is the result of former
delusive actions, you differ from the sages. Those who do not know
this transmigrate eternally. So know only the eternity of the spirit.
If you sit in vain and waste your whole life, what can you possibly
hope for? Does this view conform to the way of the Buddhas and
patriarchs?
A: Your view is not Buddhism. It is the Srenika heresy. This heretical
view says: "In our body there is a spiritual knowledge. Through the
knowledge we recognize like and dislike, right and wrong, pain and
titillation, and suffering and pleasure. This spiritual knowledge,
when the body deteriorates, is released here and is born anew
elsewhere. Therefore, though it seems to die here, it is born there.
It never dies; it continues eternally." This is the heretical view. If
you absorb this and think it is Buddhism, it is more foolish than
holding roof tiles and pebbles and thinking they are the golden
treasures. This foolish delusion is shameful. It is beyond serious
consideration. National master Hui-Chung of the Tang dynasty issued a
sharp warning against this view. Those who hold this delusive view
think that the mind is eternal and that appearance is transitory and
equate this with the superior training of the Buddhas; they create the
cause of transmigration and think that they have broken free from
transmigration. Isn't this false? In deed, it is pathetic. This is
nothing but delusive heresy. Don't listen to it. Although I hesitate
to say it, I will correct your delusion with sympathy. In Buddhism you
have to know this: the body and mind are one; essence and form are
one. Make no mistake- this is known also in India and China. In a
teaching that talks about eternity, all things become eternal. Don't
separate body and mind. In a teaching that talks about cessation, all
things are ceasing. Don't separate essence and form. Why do you say
that the body ceases while the mind is eternal? Isn't this against the
right law? You must realize that life-death itself is nirvana. We
cannot talk about nirvana without life-death. You think erroneously
that this is the Buddha wisdom free from life and death. Your mind,
which understands and perceives, arises and perishes; it is not
eternal. Understands this thoroughly: the unity of body and mind is
always upheld in Buddhism. In the light of this, why is the mind only
released from the body to become free from arising and perishing while
the body arises and perishes? If you assert that body and mind are one
now and that they are not one at another time, you becloud the
Buddha's teachings. To think that birth and death are things to be
avoided is a sin against Buddhism. They are truly the tools of
Buddhism. In Buddhism, especially in the Awakening of Faith in the
Mahayana, the great teaching of the Tathagata-garba embraces the
Dharma-dhatu. It does not divide suchness and appearance, nor discuss
arising and perishing. Even enlightenment and nirvana are nothing but
the Tathagata-garba. It is self-identical with all things and
appearances and contains them. These various teachings are all based
on One Mind. There is no mistake about this. This is understanding of
the Mind of Buddhism. How can you divide this into body and mind and
delusion and nirvana. You are already the son of Buddha. Do not listen
to madmen who preach heretical views.
11. Q: Does one who seriously practices zazen have to observe the
precepts strictly and purify his body and mind?
A: Observing the precepts and living purely are rules of Zen Buddhism
and practices handed down by the Buddhas and patriarchs. Those who
have not received the precepts should receive them; those who violate
the precepts should repent. They shall then absorb the Buddha's
wisdom.
12. Q: Is there any objection to a serious student of zazen practicing
the mantra of the Shingon sect and the Samathavipa'syana (calm and
insight) of the Tendai sect together?
A: When I was in China and heard the gist of Buddhism from the Zen
masters, they said they had never heard of any patriarchs who truly
transmitted the Buddha seal, now and in the past, undertaking such
simultaneous training. Unless we earnestly concentrate on one thing,
we cannot gain one wisdom.
13: Q: Can a layman practice this zazen or is it limited to priests?
A: The patriarchs have said that to understand Buddhism there should
be no distinction between man and woman and between rich and poor.
14. Q: The priests are free from myriad relations; for them there is
no obstruction to zazen training. How can the busy layman attain
enlightenment by earnest training?
A: Through their boundless love the Buddhas and patriarchs have flung
the vast gates of compassion for all beings- whether Human beings or
Deva. We many examples in past and present: Tan-tsung and Sung-tsung,
though very busy with state affairs practiced zazen and understood the
great way of the Buddhas and patriarchs. Prime ministers Li and Fang
were close advisers to the emperors, and they too practiced zazen and
were enlightened in the great way of the Buddhas and patriarchs. It
simply depends on the will. It has nothing to do with being either a
priest or a lay man. Those who can discern excellence and inferiority
will believe Buddhism naturally. Those who think that worldly tasks
hinder Buddhism know only that there is no Buddhism in the world; they
do not know that there is nothing that can be set apart as worldly
tasks in Buddhism. In the great Sung dynasty a Prime Minister named
P'ing mastered the way of the patriarchs and wrote a poem about
himself: "Away from state affairs I practiced zazen, hardly ever
laying on my side in bed and sleeping; although I am the prime
minister, my fame as a Zen master spread throughout the world."
Official business kept P'ing busy, but because he had the will to
train earnestly, he gained enlightenment. Consider yourself through
these cases (persons); look at the present through the past. At this
moment, in the great Sung dynasty, emperors, ministers, soldiers and
commoners, and men and women take interest in the way of the
patriarchs. Warriors and intellectuals have the will to train, and
many of them will eventually experience enlightenment. All this tells
us that worldly tasks do not hinder Buddhism. If true Buddhism spreads
in the state, the Buddhas and heavenly beings always protect that
state, and the world becomes peaceful. If the world becomes peaceful,
Buddhism acquires strength. In the age of the Buddha, even misguided
criminals were enlightened through his teachings. Under the
patriarchs, even hunters and woodcutters were enlightened. And others
will gain enlightenment. All you have to do is to receive instructions
from a real teacher.
15. Q: Can one gain enlightenment by this zazen, even if one trains in
this degenerate age and evil world?
A: Other teachings argue about the name and form of the doctrines. The
true teaching does not differentiate the three periods of Sho, Zo and
Matsu. Anybody who trains will inevitably gain enlightenment. In the
correctly transmitted right law, you can always enjoy the rare
treasure of your own house. Those who train know whether enlightenment
has been obtained, just as one who drinks water knows personally
whether it is cold or warm.
16. Q: Some people say that to know Buddhism you only have to
understand the meaning of "this mind itself is the Buddha"; you do not
have to chant the sutras or train the body in Buddhism. Understand
only that Buddhism is inherent in your self - this is full
enlightenment. There is no need for seeking anything from others. So
is there any use going to the trouble of practicing zazen?
A: That is a most grievous error. If what you say is true - even
though the sages teach this ("this mind itself is the Buddha") - you
cannot understand it. To study Buddhism you have to transcend the
viewpoint of self and others. If you become enlightened by knowing
that the self itself is the Buddha, Sakyamuni long ago would not have
tried so hard to teach the way. This is evident in the high standards
of the ancient Zen masters. Long ago there was a monk named Tse-kung
Chien-yuan under Zen master Fa-yen. Fa-yen asked him: "Tse-kung, how
long have you been in this monastery?" Tse-kung answered: "I have been
here three years." Fa-yen: "You are younger than me. Why don't you
ever ask me about Buddhism?" Tse-kung: "I will not lie. While studying
under Zen master Ch'ing-feng, I understood the serenity of Buddhism."
Fa-yen: "By what words did you gain this understanding?" Tse-kung: "I
asked Ch'ing-feng, What is the real self of the trainee? He answered,
The God of Fire calls for fire." Fa-yen: "That's a fine expression.
But you probably did not understand it." Tse-kung: "The God of Fire
belongs to fire. Fire needs fire. It is like saying that the self
needs the self. This is how I understood it." Fa-yen: "I see clearly
that you did not understand. If Buddhism is like that, it would not
have continued until now." This disturbed Tse-kung deeply, and he left
there. On the way home he thought: "Fa-yen is an excellent Zen master
and the leader of 500 disciples. He has pointed out my fault. There
must be a valuable point in his words." Tse-kung then returned to
Fa-yen's monastery. Repenting and giving his salutation, he asked:
"What is the real self of the trainee?" Fa-yen answered: "The God of
Fire calls for fire." On hearing this, Tse-kung was fully enlightened
about Buddhism. Obviously one does not know Buddhism by merely
understanding that this self is the Buddha. If this is Buddhism,
Fa-yen could not have guided Tse-kung in the manner described above,
nor would he have given the advice he did. On first visiting a Zen
master, you should ask for the rules of training. Only practice zazen
earnestly and avoid cluttering your mind with superficial knowledge.
The unexcelled method of Buddhism will then bear fruit.
17. Q: In India and China-from ancient times to now-some Zen masters
were enlightened by the sound of a stone striking bamboo, and others
had their minds cleared by seeing the color of plum blossoms. Even the
great teacher Sakyamuni was enlightened by seeing the morning star.
The venerable Ananda saw the truth in a stick falling. In addition
after the sixth patriarch many Zen masters of the five schools were
enlightened by a single word. Did all of these persons practice zazen?
A: From ancient times until now all those who have been enlightened by
seeing color or hearing sound practiced zazen without zazen and
immediately became unexcelled.
18. Q: In India and China men had inner integrity, and because culture
was widespread, trainees were able to understand Buddhism when it was
taught to them. In our country, from ancient times, many people have
lacked superior intellect; it has been difficult to store the right
seeds of wisdom. This comes from the barbaric current. It is very
regrettable. Again the priests in this country are inferior to laymen
in other countries. Everybody in Japan is foolish and narrow-minded.
People cling tightly to worldly merit and hunger for the superficial
good. Can such people quickly attain enlightenment about Buddhism even
if they practice zazen?
A: It is as you say. The people in this country have neither knowledge
nor integrity. Even if they are shown the true law, they change its
sweet taste to poison. They tend to seek fame and profit and find it
difficult to free themselves from attachments. But to become
enlightened about Buddhism, we cannot rely on the worldly knowledge of
human beings and heaven. Even during the time of the Buddha, those who
enlightened the four results (includes the Arhats) by handball and
those who enlightened the great path by the kesa were foolish and
crazy. But they found the way to free themselves from delusion by the
help of right faith. Again a woman trainee who waited with a prepared
meal was enlightened by seeing the silent sitting of a foolish old
priest. None of these cases depend on knowledge. They do not rely on
scholarship, words, or speech. They all underline help through right
faith. In the some 2,000 years since the birth of Buddhism, it spread
to various countries. Its appeal was not limited to highly cultured
nations or to people who were clever and wealthy. The true law of the
Buddha, with its indeterminate power for good, will spread throughout
the world when the right chance comes. All who train with right faith
will be enlightened equally with no gap between the wise and foolish.
Don't imagine that because Japan is not a highly cultured country and
because its people lack knowledge, it is not ready for Buddhism. You
must realize that all human beings have the seed of wisdom in
abundance. Only there is little recognition of this fact. People do
not train with right faith because they do not adequately recognize
the essence of Buddhism and lack experience in practical application.
These questions and answers seem unwarranted. But I have tried to help
those with poor eyesight to see a flower where nothing appeared
before. For in this country the gist of zazen training has not been
transmitted, and those who want to know about it are made sorrowful.
Therefore, gathering what I saw and heard in China and recording the
essence of the Zen masters, I would like to guide those who seek
training. I would also like to teach the rules of the Zen monasteries
and the rituals of the temples, but I have no time. These things
cannot be described simply. Though our country is east of the sea and
far from India, the Buddhism of the west was transmitted here about
the time of the emperors Kinmei and Yomei. This was our good fortune.
But because names, forms, things, and relations become tangled, we
lose direction in training.
Now I will take my simple robe and bowl and make my abode among the
reed-wrapped rocks of blue and white. Here, while I sit and train true
Zen Buddhism - Buddhism transcending the Buddha manifests itself, and
with this the object of training it fulfilled. This is the teaching of
the Buddha and the style left behind by Mahakasyapa. The rules for
this zazen depends on Fukanzazengi, which was transcribed during the
Karoku period. To spread Buddhism within a country one must get the
permission of the king. But in the light of the Buddha's transmission
at Grdhrakuta there emerged kings and nobles and ministers and
generals, who appeared in various countries, who gratefully received
the guidance of the Buddha, and who did not forget the original spirit
that preserved the Buddhism of former ages. All places where the
teaching has spread are the Buddha's land. So to spread the way of the
Buddhas and patriarchs there is no point in selecting the place or
awaiting good conditions. Do not think that today is the beginning. I
have, therefore, gathered this record and left it for the superior
seeker of Buddhism and for serious trainees who wander here and there
in search for the way.
Time-Mid-autumn, 1231
Dogen, Transmitter of the Law
>From China
------------------------ Yahoo! Groups Sponsor --------------------~-->
Make a clean sweep of pop-up ads. Yahoo! Companion Toolbar.
Now with Pop-Up Blocker. Get it for free!
http://us.click.yahoo.com/L5YrjA/eSIIAA/yQLSAA/S27xlB/TM
--------------------------------------------------------------------~->
Noble Eightfold Path: Right View, Right Intention, Right Speech, Right Action, Right
Effort, Right Mindfulness, Right Concentration, Right Livelihood
Yahoo! Groups Links
<*> To visit your group on the web, go to:
http://groups.yahoo.com/group/ZenForum/
<*> To unsubscribe from this group, send an email to:
[EMAIL PROTECTED]
<*> Your use of Yahoo! Groups is subject to:
http://docs.yahoo.com/info/terms/
