Wise counsel on Zen koans from reliable masters

For anyone that is intrigued by “Joshu’s Mu” koan, (A monk asked Joshu, “Does the dog have Buddha nature?” Joshu said, “Mu” [no, does not have, etc]) Dogen’s teacher, Tendo Nyojo, offered some wise counsel on how to work with it. His instruction on how to employ it is similar to that of Mumon’s (the Rinzai master who compiled the Zen classic, Mumonkan), yet its flavor seems, to me anyway, a little more direct somehow. In light of the revelations of recent scholarship on sung China and Medieval Japan, it is not so surprising to find Soto Zen masters giving instruction on koan-introspection. Nevertheless, reading these encouraging words from the teacher that Dogen so reverently referred to as, “The Eternal Buddha” I cannot help but trust their reliability as a worthy guide. I think that Tendo Nyojo’s words guidance here would be useful in any method of practice, even though in this instance he is specifically instructing his listeners on utilizing this koan while actually sitting in zazen. Here is what Tendo Nyojo said:

When thoughts are flying around your mind in confusion, what do you do? “A dog’s Buddha-nature? No.” This word No (Mu) is an iron broom: Where you sweep there is a lot of flying around, and where there is a lot of flying around, you sweep. The more you sweep, the more there is. At this point where it is impossible to sweep, you throw your whole life into sweeping.
Keep your spine straight day and night, and do not let your courage flag. All of a sudden you sweep away the totality of space, and all differentiations are clearly penetrated, so the source and its meanings become evident.
Classics of Buddhism and Zen, Volume Four, Unlocking The Zen Koan, p. 244, Thomas Cleary

Even in this small sample, we get a taste of the reason that Dogen’s writings are so full of reverence for his teacher, Tendo Nyojo. Dogen’s writings also testify to the significance he personally found in “Joshu’s Mu” koan. Throughout his works Dogen utilizes the this classic Zen koan in some extremely creative ways.

Of course Tendo Nyojo, like Dogen, offered wise counsel on a multitude of techniques and methods for enacting the continuous practice and enlightenment on the path of Zen. Scriptural study is one of their more frequently recommended methods for developing the compassion and wisdom of Zen students/practitioners; however, they also offer guidance on working with teachers, mindfulness in everyday activities, ritual, ceremony, and other methods. While most Buddhist traditions use many of these methods; the method of koan-introspection is unique to Zen Buddhism, and therefore, I am always grateful to discover reliable guidance from the great classic masters.

I hope others find these words of Master Tendo Nyojo as helpful as I have.

Peace,
Ted Biringer

Bodhi - desire to steal, defeat an enemy, embrace a beauty

Dogen on, "what practice is to be considered most urgent..."

"As for the description of the essential point to be mindful of, what thing must be concentrated upon, what practice is to be considered most urgent, that is as follows.

First is only that the aspiration of joyful longing be earnest. For example, suppose a person has a conscious desire to steal a precious jewel, a desire to defeat an enemy, or a desire to embrace a distinguished beauty; while travelling, abiding, sitting and reclining, in the midst of affairs as the pass, though various different events come up, he goes along seeking an opening, his mind occupied [with his quest]. With his mind so forcefully earnest, there can be no failure of attainment.

In this way, when the aspiration to seek the Way has become sincere, either during the period of sole concentration on sitting, or when dealing with illustrative example of the people of olden times, or when meeting the teacher, when one acts with true aspiration, though [his aim] be high he can hit it, though it be deep he can fish it out.

Unless you arouse a mind comparable to this, how will you accomplish the great task of the Buddha-Way, which cuts of the turning round of birth and death in a single instant of thought? If someone has such a mind, we do not talk about whether he is a stupid and ignorant evil man; he will definitely attain enlightenment."
Shobogenzo-zuimonki II:14, Thomas Cleary

A genuine Dharma Heir explores the cosmology underlying Dogen's Zen

A truly unique book on Dogen's Zen.

"Visions of Awakening Space and Time: Dogen and the Lotus Sutra, by Taigen Dan Leighton, is a unique examination of the records of the thirteenth century Zen master, Eihei Dogen.

In this book Taigen Dan Leighton, a Soto Zen priest and Dharma heir, reveals how Dogen's teachings are thoroughly grounded in the classic Mahayana Buddhist Sutras, primarily the Lotus Sutra, as well as the classic Zen records, especially Zen's most unique contribution to Buddhist literature, the great koan literature collections.

Leighton begins by emphasizing that because Dogen was an authentic Buddhist master, he was primarily concerned with the liberation of all beings, hence his teachings on practice-realization, or enlightened practice can only be appreciated in the context of the tradition and cosmology from which Dogen addressed his listeners/readers; the Buddhist sutras and the classic Zen records.

This Soto Zen master then introduces the basic Buddhist teaching that the universe itself is not apart from the myriad things, demonstrating the fact that any attemt to understand Dogen, or any Zen master for that matter, must begin with a fundamental understanding of the cosmological field from which they teach. Leighton highlights the fact that for the authentic Zen master, each thing, time, and event is itself the full expression of reality, or Buddha nature.

In the words of this Soto Dharma Heir, "Zen cannot be fully understood outside of a worldview that sees reality itself as a vital, dynamic agent of awareness and healing."

Leighton then offers an explication furnishing the reader with an overview of the Mahayana teachings as expounded in the Lotus Sutra. He emphasizes the key passage of that sutra in which myriad Bodhisattvas suddenly emerge from under the ground (a scene he returns to repeatedly throughout his exploration). His discussion moves naturally into an examination of the vital dynamic of Buddhist hermeneutics from a variety of historical Buddhist contexts.

Next, Taigen Dan Leighton presents Dogen's own interpretation of the story from the Lotus Sutra (of the Bodhisattvas emerging from under the ground), citing some of the numerous references, familiar to Dogen students, which permeate his massive corpus of writings. With all of this firmly under the reader's belt, Leighton proceeds to present a grand view of Dogen's cosmology, revealing some surprising implications of time, space, and existence.

While using the Lotus Sutra as his primary pivot point, this Dharma Heir draws on his own extensive familiarity with Dogen's work as well as the classic literature of Buddhism and Zen. From Dogen's collection of 300 classic koans to the "ten times" doctrine of the Avatamsaka Sutra, Leighton demonstrates the his skill for using language without being used by language to present a wonderful overview of the universe through the eye of Zen master Dogen.

Rising way above the simplistic formulas and myopic dogmatism of popular sectarian cultists, Leighton transcends those presentations of Dogen propagating narrow views of "only-one-right-practice," or superstitious notions that "sitting like Buddha is being Buddha."

This Soto masters refuses to 'water down' Dogen's profound teachings and offers a spiritually mature explication, illustrating that Dogen's revelations of the nonduality of practice-and-enlightenment should not be confused with the simplistic cultic declaration that 'practice equals enlightenment', but understood as the continuous ongoing practice of enlightenment, and enlightenment of practice.

Rather than the familiar dull mantra that 'sitting is itself enlightenment', this Soto Heir declares that Dogen's teaching is a, "complex vision... as multidimensional, dynamic and not separate from or independent of the actual existence, activity, and awareness of each particular being..."

Other areas where he bucks the familar cultic and pop-psychology opinions of Dogen's Zen include:

* Koans - Leighton sees the role of koans in the same light as Mahayana sutras, "not didactic works presenting systematic doctrines, but rather spiritual texts aimed at inciting particular samadhi, or concentration, states and insights..."

* Goals - Rather than asserting that Dogen preached a Zen of "no goal", this Dharma Heir insists, "The purpose of Buddhism is liberation from the karmic cycle of suffering via awakening, and the goal of the Mahayana is the awakening of all beings."

* The role of literature in Zen- Noting that although many take a narrow view of the dictum of Zen being "outside words and letters", he illustrates how texts and verbal teachings are as important to authentic Zen as wholehearted practice, clearly revealing Dogen's teaching that "expression is itself the Buddhadharma."

* Duality - Leighton points out that, contrary to some popular opinions, duality is as important to authentic Zen practice-enlightenment, as is nonduality. For instance, "Dogen here profoundly reaffirms the reality of nonduality. Usually nonduality is considered opposed to duality... But... he is clearly talking about the nonduality of duality and nonduality, not about merely transcending the duality of form and emptiness. This deeper nonduality is not the opposite of duality, but the synthesis of duality and nonduality..."

* Sudden enlightenment - Discussing the important work of Jan Nattier, Leighton analyzes the story of the "Bodhisattvas emerging suddenly from under the ground" in the light of what Nattier characterizes as "leap philosophies," Leighton points out that "this story embodies the leap out of the realm systemized stages of accomplishment in practice, based on insight into the fundamental emptiness of all stages."

* Other views setting this Soto master apart Psuedo masters include, Dogen's implementation and exhortation of a wide variety of practices (not just sitting meditation), the nondual aspect of "practice and ordinary activity", and the vital importance of deep, continuous textual study in the authentic practice/enlightenment of Zen.

The Bottom Line: Visions of Awakening Space and Time: Dogen and the Lotus Sutra, by Taigen Dan Leighton, presents an inside view of the cosmology, or "worldview" informing the writings of Eihei Dogen. In the process, this book manages to debunk many of the simplistic and cultic notions espoused by quacksalvers dressed up like Zen masters, which have resulted in the reductionism of sectarian stereotypes that are all too common among writers of popular "Zen" books. By restoring Dogen's Zen to its proper place as one of the all time greatest expressions of Buddhism, Leighton demonstrates the authentic characteristics of a genuine Dharma Heir.

Gassho,

Ted Biringer

What does Dogen mean by enlightenment?

Even if we have not yet given rise to the mind that truly aspires to realize full enlightenment, we should imitate the methods of the Buddhas and Ancestors of the past who gave rise to the mind that seeks enlightenment. This mind is the mind that has resolved to realize enlightenment; it is the manifestation of a sincere heart moment by moment, the mind of previous Buddhas, our everyday mind, and the three worlds of desire, form, and beyond form. All of these are the products of our mind alone.
Shobogenzo, Shinjin Gakudo, Rev. Hubert Nearman p.491

If anything should be revered, it is enlightenment. If any time should be honored, it is the time of enlightenment..
Tenzo kyokun (Moon in a Dewdrop, p.64, Kazuaki Tanahashi & Arnold Kotler)

In order that you may now push on in your training to realize enlightenment in an instant, I show you the marvelous path which the Buddhas and Ancestors have directly Transmitted, and I do this that you may become a genuine follower of the Way.
Shobogenzo, Bendowa, Rev. Hubert Nearman

Clearly remember: in the Buddhist patriarchs’ learning of the truth, to awaken the bodhi-mind is inevitably seen as foremost. This is the eternal rule of the Buddhist patriarchs.
Shobogenzo, Hotsu-Bodaishin, Gudo Nishijima & Mike Cross, v3, p.271

Those who have not yet attained the mind of enlightenment should pray to the Buddhas of former ages, and should also dedicate their good works to the quest for the mind of enlightenment.
Eihei Koroku, 4, Thomas Cleary

Dogen, nonduality and practice-realization

This post is an attempt to address a notion that seems to be prevalent (though NOT exclusive) on a number of blogs as well as contemporary books in regard to Dogen’s teaching on Zazen. This is the notion that the mere act of sitting upright (usually in lotus or half-lotus posture) is the equivalent of enlightenment.

I am not suggesting that ALL teachers/students/practitioners and others propagate this view. Yet, it does seem that this "question"(?) is one of the most persistent in all Dogen’s teachings. While I have never been certain enough of my own views of Dogen to assert that "I know what Dogen meant…", I do think I have been able to discern some things that he did not mean.

DISCLAIMER: What I write here is simply my own, no doubt flawed, understanding. This understanding is subject to change at any moment, as it frequently does (especially regarding Dogen!) I often use "positive" statements for lucidity. Rather than qualify each statement below—I clarify my position here: are my views accurate? I don’t know. This is just my understanding today…

I think it is a major mistake to posit the notion that Dogen regarded practice—Zazen (sitting meditation) and/or shikantaza (sole sitting)—as synonymous with, or equivalent to enlightenment itself. In my view, this would be just as flawed as positing a notion that practice was absent from enlightenment (though that does not seem to be an issue with people).
I believe that this is a distortion based on a misunderstanding, or misrepresentation of Dogen’s teaching on the nonduality of practice and enlightenment. It manifests in several forms, and is expressed by its adherents in varying degrees of religious zealotry ranging from simplistic dogmatic insistence to fervent monomania.

It seems clear to me that to posit such a view requires a rejection of the traditional Mahayana teaching on the nonduality of practice and enlightenment (really on nonduality in general). Adherents of this notion insist that practice and enlightenment are "equivalent," (which is untenable in the traditional teachings on nonduality) rather than "nondual," thus rendering both terms (practice and enlightenment) impotent and meaningless.

This assertion seems to amount to a kind of superstition. The superstitious notion that simply sitting "like Buddha" is itself "being Buddha." This view is openly expressed by an increasingly large number of westerners (there are of course many teachers and practitioners that reject this notion).

Perhaps followers are attracted by claims that Dogen’s Zen offers a method that instantly transforms ordinary mortals into Buddhas. While there are variations regarding the details of the sitting posture (some insist of just the proper posture, others claim it makes no difference how one sits), the underlying superstition is basically the same: practice is equivalent to enlightenment.

I have read "teachings" that suggest the wisdom of Zen consists of just sitting and aspiring to no goal. This, such teachings claim, is enlightenment. As those familiar with the classic Zen records know, this is not a new phenomenon, but simply a new incarnation of an old one. There have always been people willing to propagate notions of "magic zazen" (or any other formula people are willing to buy). And again, it is not a view propagated by the All teachers or Dharma heirs, but sadly, a number of popular "Zen" books offer a number of variations of this formula.
This can only happen by failing to study and understand some pretty basic Buddhist principles. For instance, the basic principles of the Buddhist teachings on nonduality.
Here I offer a kind of "rational" description.

First it is important to remember that any two "poles" (or "foci" to adopt the apt term of Professor Hee-Jin Kim) in Zen are necessarily methodological designations (i.e. upaya "skillful means", techniques, devices, practices, etc.). More specifically, they are the methodological designations through which the practical application, or implementation of practice and enlightenment on the path of Zen is accessed. Hence, if one foci (pole) of any nondual unity is eradicated, or equalized, the very reasoning behind its use as a methodological designation is undermined, which effectively renders both foci meaningless.

While nonduality is one of the easier teachings to understand, it does offer some complexity, and is often difficult for beginners unfamiliar with the concept. Nevertheless, it is neither mystical nor intellectually difficult to grasp. The basic Buddhist teachings on nonduality assert that within the unity of any two foci (e.g. practice/enlightenment, samsara/nirvana, enlightenment/delusion, etc.), the affirmation of either one does not (and cannot) eradicate, or replace the other; nor does one come prior to or successive of the other. Each foci differs from the other dependent on perspective, while both (poles or foci) are coextensive (exist in the same space) and coeternal (exist in the same time) as a continuous event, or process. As such, without an accurate realization, or understanding of both the indivisible nature and the distinctive nature of each (foci or aspect), neither one of them can be accurately grasped or understood—much less incorporated into ones life.

Applying this fundamental doctrine from the perspective of "practice" within the nondual nature of practice and enlightenment we would say, the affirmation of practice (in the dynamic unity of practice and enlightenment) does not eradicate or replace enlightenment, nor does practice precede or succeed enlightenment. Practice differs from enlightenment dependent on perspective, while both practice and enlightenment are coextensive, and coeternal in the dynamic ongoing performance, or process of practice/enlightenment.

Thus, one must, as Dogen says, "learn in practice" (actualize, or personally realize) the indivisible and the distinctive nature of both practice and enlightenment for practice to be considered "authentic practice" (i.e. true zazen, shikantaza, sanzen, etc.).

It is reasonable to expect beginning students and practitioners to be unaware of these fundamental aspects of Buddhism. It is also understandable why people may find them difficult on their initial encounter with them; they are simple enough to grasp, but they do present perspectives that are unfamiliar to beginners. At the same time, not being equipped with a firm grasp of these basic principles while presuming to teach Zen (or any other school of Buddhism) is, in my view, inexcusable—to say the least.

Gassho,
Ted Biringer

Who are we going to trust?

One of the extraordinary implications of Dogen’s insistence of the inseparability of one's understanding and one’s expressions is his assertion that we can accurately evaluate someone’s understanding simply by examining their expressions. I say "we" to preclude any arguments that Dogen was referring only to the ability of "enlightened" beings. This is clear from Dogen’s own experience. Even before he had traveled to China and resolved his quest to accomplish the "task of a lifetime," he granted greater authority to written texts than he did to certified "Dharma heirs." In the Zuimonki Dogen explains how his reading of a text brought him to the realization that his own "distinguished" certificate-holding teachers were teaching something vastly different from the classic records. Base on the words of that text, his "Great Teachers" were seen as "worthless", and Dogen says that his "whole life was changed completely":

"I came to realize that they differed from what my teachers taught. What is more, I realized that thoughts such as mine, according to their treatises and biographies, were loathed by these people. Having contemplated the nature of the matter at last, I thought to myself I should have felt rather humbled by ancient sages and future good men and women instead of elated by the praise of despicable contemporaries… In view of such a realization, the holders of the title of Great Teacher (daishi) in this country seemed to me worthless, like earthen tiles, and my whole life was changed completely."
Zuimonki, V:8 (Hee-Jin Kim)

It seems to me that there are many "Great Teachers" active in our own time whose teachings differ widely from the "treatises and biographies" of the "ancient sages." When the classic records say one thing and contemporary "Dharma-Heirs" say another, who are we going to trust?

Ted Biringer

Author of The Flatbed Sutra of Louie Wing

Dogen - A Balanced View

Keep in mind that delusion is something that has no physical existence, and keep in mind that enlightenment is also something that has no physical existence!
Shobogenzo, Yui Butsu Yo Butsu (Trans. Rev. Hubert Nearman)
Gassho,
Ted Biringer

Dogen on the words and behavior of the Ancestors

"…abandon contemplation in your own mind of the doctrines you have originally learned, and just gradually shift your mind over to the words and behavior of the Patriarchal teachers which you are now reading. If you do so, your wisdom will advance and your understanding open up.
~Dogen - Shobogenzo-Zuimonki, 2:4 (Record of Things Heard, Thomas Cleary)

Gassho,

Ted Biringer

Dogen - On Being Enlightened about Delusion

Those who are enlightened about delusion are buddhas.
~Dogen, Shobogenzo, Genjokoan

Apparently, in the Shobogenzo, being "enlightened about delusion," means awakening to the reality of delusion. That is, realizing what delusion truly is.

Perhaps it is like when, for example, a person is shown the cause of a magician’s illusions: mirrors, wires, hidden compartments and so on. The person can then grasp the reality of the illusion. The reality of the illusion, the mirrors, wires, hidden compartments, is existent, and the illusion is a real characteristic of its existence.

Similarly, when you realize the cause of delusion: misperception or partial perception, of true nature, you realize the reality of delusion. The reality of delusion, misperception or partial perception of our own true nature is existent, and delusion is a real characteristic of its existence. Those who are "enlightened about" this, are called "buddhas."

Ted Biringer
The Flatbed Sutra of Louie Wing

Dogen instructing the Tenzo on the word "great"

If the tenzo had not studied the word great, he would not have awakened senior Fu by laughing at him. If Zen master Guishan had not understood the word great, he would not have blown the unlit firewood three times. If priest Dongshan had not known the word great, he would not have taught a monk by saying, "Three jin of hemp." You should know that these great masters all studied the word great over hundreds of matters. Thus they brought forth the great shout of freedom, expounded the great principle, penetrated the great question, trained a great student, and in this way completed the single great matter.
Tenzo kyokun (Moon in a Dewdrop p.65-66, Kazuaki Tanahashi & Arnold Kotler)

The depth of the drop is the height of the moon

In Shobogenzo, Genjokoan Dogen offers an amazingly succinct and profoundly illuminating presentation of the Buddhist doctrine of mutual interpenetration and non-obstruction. Dogen manages to present the very heart of this labyrinthine doctrine with a simple analogy that illustrates what it is like for a human being to embody the entire universe. A person, he says, “contains” the whole universe (all time and space) like a single drop of water reflects (contains) the whole sky. In the words of the Genjokoan:

"A person experiencing enlightenment is like the moon being reflected in water: the moon does not get wet, and the water is not broken. Though its light is wide and great, the moon is reflected in a puddle of water an inch wide. The whole moon and the whole sky are reflected in a dewdrop on a blade of grass and are reflected in a single drop of water."

If you go out into a field on a clear night with a magnifying glass and look closely at a single drop of water, you will see that it “contains” the moon, the stars, and all the space in-between. Likewise, each thing and each person contains all the many things of the universe. You cannot see them with an ordinary magnifying glass, however you can see them with the magnifying glass of Zen practice and enlightenment. In fact, seeing that reality is Zen. The Genjokoan continues this analogy:

"Enlightenment does not break a person, just as the moon does not pierce the water."

The reflection of the moon (and sky) does not “pierce” the drop of water. In other words, the drop of water is not altered (does not expand or change into something else) by containing the whole sky. It is in fact an inherent quality of the true nature of water drops to “contain” the moon. Similarly, “enlightenment does not break a person;” to contain all of space and time is an inherent quality of “a person.” The Genjokoan continues:

"A person does not constrict enlightenment, just as a dewdrop does not constrict the sky and moon."

The moon and sky do not “pierce” the drop of water, nor does the drop of water “constrict” the moon and sky. In Huayen Buddhism, the quality of “containing” is called “mutual interpenetration,” and the quality of “not constricting” is called “non-obstruction.” The sky and the moon seen within the drop of water are seen as they are. In the same way, an individual (person) contains but does not constrict the whole of space and time (and in fact, this is true of every particular, thing, time, and event). The Genjokoan continues:

"The depth of the drop is the height of the moon."

Looking at the drop of water with the magnifying glass you see that all the space between the stars and moon is contained within it, so too the space between the drop of water and the moon. In other words, although the drop of water is a fraction of an inch, you can see “down into” it for thousands, even millions of miles. You see the moon, then millions of miles (and light-years) deeper in the drop of water, there is the Big Dipper. As Dogen is using this analogy to illustrate the nature of a person experiencing enlightenment (oneness with all of space and time), the depth and height of enlightenment (all time and space) are contained within a person. As the Genjokoan says:

"Whether large or small, and whatever the length or shortness of its duration the whole sky and the whole moon are discerned in each body of water."

As with each “body of water,” each person, wise or deluded (large or small), whatever “its duration”, a one hundred-year-old man or a one-day-old baby, contains all space and time (the whole sky). Therefore, Dogen exhorts you to “discern” the myriad aspects of this reality. The moon, the sky, and the Big Dipper are just the beginning; there are whole galaxies to explore. Not only that, but the “longness and shortness of its moment” reminds you of the ongoing newness, or unfolding of it all. That is to say, the moon, the Big Dipper, and all the galaxies of today, are not yesterday’s moon, Big Dipper, and galaxies.

Comments Welcome!

Thanks,
Ted


Copyright Ted Biringer 2008

What does Dogen mean? No monks were ever enlightened?

What was Dogen teaching us when he spoke about transmission?
Check this out:

"The veteran monk Shugetsu, while he was assigned to the post of head monk on Tendo, showed to Dogen a certificate of succession of Unmon’s lineage… Mahakasyapa, Ananda, and so on, were aligned as if [they belonged to] separate lineages... Dogen asked... "Master, nowadays there are slight differences among the five sects in their alignment [of names]. What is the reason? If the succession from the Western Heavens has passed from rightful successor to rightful successor, how could there be differences?" Shugetsu said, "Even if the difference were great, we should just study that the buddhas of Unmon-zan mountain are like this. Why is Old Master Sakyamuni honored by others? He is an honored one because he realized the truth. Why is Great Master Unmon honored by others? He is an honored one because he realized the truth." Dogen, hearing these words, had a little [clearer] understanding."(Shobogenzo, Shisho, Nishijima & Cross)

In the same essay, Dogen tells us about an encounter with his own teacher:

"My late Master, the eternal Buddha, the great Master and Abbot of Tendo, preached the following: "The buddhas, without exception, have experienced the succession of the Dharma. That is to say, Sakyamuni Buddha received the Dharma from Kasyapa Buddha, Kasyapa Buddha received theDharma from Kanakamuni Buddha, and Kanakamuni Buddha received the Dharma from Krakucchanda Buddha. We should believe that the succession has passed like this from buddha to buddha until the present. This is the way of learning Buddhism." Then Dogen said, "It was after Kasyapa Buddha had entered nirvana (Died--i.e. he was a dead guy) that Sakyamuni Buddha first appeared in the world and realized the truth. Furthermore, how could the buddhas of the Kalpa of Wisdom receive the Dharma from the buddhas of the Kalpa of Resplendence (i.e. since they were dead, how could the transmission come from them)? What [do you think] of this principle?" My late Master said, "What you have just expressed is understanding [based on] listening to theories. It is the way of [bodhisattvas at] the ten sacred stages or the three clever stages. It is not the way [transmitted by] the Buddhist patriarchs from rightful successor to rightful successor. Our way, transmitted from buddha to buddha, is not like that. We have learned that Sakyamuni Buddha definitely received the Dharma from Kasyapa Buddha. We learn in practice that Kasyapa Buddha entered nirvana after Sakyamuni Buddha succeeded to the Dharma. If Sakyamuni Buddha did not receive the Dharma from Kasyapa Buddha, he might be the same as a naturalistic non-Buddhist. Who then could believe in Sakyamuni Buddha? Because the succession has passed like this from buddha to buddha, and has arrived at the present, the individual buddhas are all authentic successors, and they are neither arranged in a line nor gathered in a group. We just learn that the succession passes from buddha to buddha like this. It need not be related to the measurements of kalpas and the measurements of lifetimes mentioned in the teaching of the Agamas... We learn that Sakyamuni Buddha succeeded to the Dharma of Kasyapa Buddha, and we learn that Kasyapa Buddha succeeded to the Dharma of Sakyamuni Buddha. When we learn it like this, it is truly the succession of the Dharma of the buddhas and the patriarchs." Then Dogen not only accepted, for the first time, the existence of Buddhist patriarchs’ succession of the Dharma, but also got rid of an old nest."(Shobogenzo, Shisho, Nishijima & Cross)

What does Dogen mean about getting "rid of an old nest." Is he saying we maybe grant too much significance to the theory of transmission? Does he want us to realize there is something deeper, more significant to transmission?

Both Dogen and his teacher seem to be going out of their way to show us that transmission has nothing to do with being "arranged in a line nor gathered in a group." It seems he may be warning us not to get caught up in systems of thought. He admits that he did not believe in transmission himself until his teacher finally was able to get the point across. Only then did "Dogen accept for the first time the existence" of transmission. He seems to be telling us to forget all the external BS, and penetrate into the living heart, that is the experiential reality of authentic transmission.

In Dogen’s voluminous teachings on transmission, he clearly seems to think that it has very little to do with lineage charts or certificates. Dogen usually describes transmission as "Buddha to Buddha," or as "oneself to oneself."

Of course, in Zen those phrases mean the same thing.

Dogen speaks of transmission as transmission of wisdom (prajna) by wisdom, to wisdom.

Remember Dogen’s explanation of transmission in the story of Hui-neng?

First, Dogen reminds us that Hui-neng, was never exposed to the "teachings" yet he was "suddenly enlightened" when he heard someone reciting the Diamond Sutra.

Dogen then says:"This is just the truth of those who have wisdom, if they hear [the Dharma], they are able to believe and understand at once. This wisdom is neither learned from other people nor established by oneself: wisdom is able to transmit wisdom, and wisdom directly searches out wisdom ... It is beyond coming and beyond entering: it is like the spirit of spring meeting springtime, for example. Wisdom is beyond intention and wisdom is beyond no intention. Wisdom is beyond consciousness and wisdom is beyond unconsciousness. How much less could it be related to the great and the small? How much less could it be discussed in terms of delusion and realization? The point is that although [the Sixth Patriarch] does not even know what the Buddha Dharma is, never having heard it before and so neither longing for it nor aspiring to it, when he hears the Dharma, he makes light of his debt of gratitude and forgets his own body and; such things happen because the body-and-mind of those who have wisdom is already not their own.This is the state called able to believe and understand at once... [people] are like a stone enveloping a jewel, the jewel not knowing that it is enveloped by a stone, and the stone not knowing that it is enveloping a jewel. [When] a human being recognizes this [jewel], a human being seizes it. This is neither something that the jewel is expecting nor something that the stone is awaiting: it does not require knowledge from the stone and it is beyond thinking by the jewel. In other words, a human being and wisdom do not know each other, but it seems that the truth is unfailingly discerned by wisdom."(Shobogenzo, Inmo, Nishijima & Cross)

What else could Dogen mean by, "wisdom is able to transmit wisdom, and wisdom directly searches out wisdom."?

This is one of Dogen's best descriptions of transmission. He breaks it down, showing that wisdom (prajna) is Buddha-Dharma (Buddhist truth). Hence, wisdom transmits wisdom and is received by wisdom. Transmission implies, a "transmitter" and a "receiver." So, Buddha to Buddha (or oneself to oneself) means that Buddha is both transmitter and receiver. Just as Hui-neng "received" the wisdom "transmitted" by wisdom (the Diamond Sutra).

That is the "ever-present nature of air" and "the action of fanning." That is Zen practice and enlightenment.

When the Zen practitioner opens him or herself to the wisdom transmitted by the wisdom (of Buddhas (yes, even dead ones), Zen masters, texts, koans, birdsong, raindrops, walls, stones, etc.), that practitioners own innate wisdom is actualized.

Like Dogen’s "jewel inside the rock." The jewel (wisdom) has been in the rock (human beings) from the start. As soon as the "rock" realizes this, the "jewel" is already transmitted. In his own words, "[When] a human being recognizes this [jewel], a human being seizes it." That is to say, transmission is the actualization of (inherent) wisdom.

We are drawn along the path of Zen by that wisdom within us, which is seeking actualization through practice and enlightenment. When we become intimate with the message of a sutra, or Zen sermon, wisdom is realized, that is, transmission occurs.

It is not that something "comes out" of a scripture or sermon and "goes into" people. The scripture or sermon activate what is already inherent. We can’t "learn" it or "understand" it, as Dogen said, "a human being and wisdom do not know each other, but it seems that the truth is unfailingly discerned by wisdom."

Isn’t this the meaning of Dogen’s teaching about "Buddhas alone, together with Buddhas?"

His writings are full of references about "only Buddhas realize Buddha." For example:

"The Buddha-Dharma cannot be known by people. For this reason, since ancient times, no common man has realized the Buddha-Dharma and no-one in the two vehicles (hinayana, and mahayana -to which Zen belongs) has mastered the Buddha-Dharma. Because it is realized only by buddhas, we say that buddhas alone, together with buddhas, are directly able perfectly to realize it."(Shobogenzo, Yui-Butsu-Yo-Butsu, Nishijima & Cross)

Pretty powerful statement. If no-one in the two-vehicles (which includes Zen monastics) has received the Buddha-Dharma... Well, it seems pretty clear that the "exoteric" theory concerning transmission from teacher to disciple is not what Dogen sees as the essence of transmission.

Correct me if you see another explanation here, but the way I understand Dogen's teaching on transmission is: the Buddha-Dharma (wisdom) is transmitted by Buddha (wisdom) and can only be realized by inherent Buddha-nature (wisdom).

If so, when Dogen says, "not a single lay person has ever realized enlightenment," we can understand that neither lay people nor monastics have realized enlightenment, for "it is realized only by Buddhas."

Of course it is easy to say that I don't know what I am talking about. Or tell me that I am way off the track-- and I expect that. But, what I would really like to say is, rather than telling me how wrong I am, please, share your own view and how you came to it.

Thank you all. Comments are most welcome!

Ted Biringer