Thought without support - Platform Sutra of Sixth Patriarch

Reposted from My Zen Experience

*** Text and commentary from Platform Sutra translated by Buddhist Text Translation Society ****

Sutra:
Once a customer bought firewood and ordered it
delivered to his shop. When the delivery had been made,
and Hui Neng had received the money, he went outside
the gate, where he noticed a customer reciting a Sutra.
Upon once hearing the words of this Sutra: “One should
produce that thought which is nowhere supported.” Hui
Neng’s mind immediately opened to enlightenment.


Commentary:
Because the Sixth Patriarch’s family was poor, he received
little formal schooling and could not read. At that time in China
one needed money to go to school. But in spite of his illiteracy,
the Sixth Patriarch’s disposition was extremely sharp; and as
soon as he heard the line of the Sutra which says that one should
have a true mind which is nowhere attached, he immediately
became enlightened. He understood what he had never
understood before.

Many will hear the sentence; “One should produce that
thought which is nowhere supported.” Are there any who will
open to enlightenment?

Someone exclaims, “Why, I have!”

I ask you, what is the enlightenment you have opened? What
is the enlightenment unopened? Ask yourself.

How free are we?

My Zen Experience - How free are we?

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

Zen Not Seeing Not Seeing

Not Seeing Not Seeing

Case 94 of the Blue Cliff Record consists of a quote from the Surangama Sutra which says:

When I do not see, why do you not see my not-seeing? If you did see my not-seeing, that would obviously not be a characteristic of not-seeing. Since you do not see my not-seeing, obviously it is not an outside object—how could it not be you?

This saying from the Surangama Sutra is a Dragon hiding inside a tortoise shell. When people first meet with it they smile and nod, thinking it is an ordinary tortoise. However, everyone that takes it up and looks inside, dies instantly. Beware! This saying is subtle. Because it is perfectly logical and philosophically satisfying, it is easy to understand. Realizing it is an entirely different matter.

Here, the Surangama Sutra expresses a fraction of what is expressible concerning seeing and not-seeing. A fraction of what is expressible concerning seeing and not-seeing that is not expressed here is this: When I see, why do you see my seeing? If you did not see my seeing, that would obviously not be a characteristic of seeing. Since you see my seeing, obviously it is not an outside object—how could it not be you? Even saying this much, we are not expressing all that is expressible concerning seeing and not-seeing. How much more is there concerning seeing and not-seeing that is inexpressible?

To take up this saying forward and backward and turn it upside down and inside out is to study what is “not an outside object.” When we study what is “not an outside object,” what is “not an outside object” casts off its objectivity. When what is “not an outside object” casts off its objectivity—how could it not be you?

At One Being Time, seeing is without light or dark.
At One Being Time, seeing is light and dark.
At One Being Time, seeing is neither light nor dark.
At One Being Time, seeing is the storeroom, the gate.

Although the Surangama Sutra says that seeing not-seeing would not be a characteristic of not-seeing, it does not mean that seeing not-seeing is without charachteristics. Seeing not-seeing possesses the charachteristics of seeing not-seeing.

When Shakyamuni Buddha saw the morning star, he was greatly enlightened. He exclaimed, “How wonderful, how wonderful! All beings are the Tathagata, it is only their delusions and preoccupations that keep them from testifying to the fact.”

What happened when Shakyamuni Buddha saw the morning star? He had been sitting in the same spot for six years; did he not-see the morning star before? For six years, the morning star was not-seen. Seeing the morning star at One Being Time, Shakyamuni Buddha sees what at One Being Time is not-seen. At the One Being Time of seeing the morning star, Shakyamuni Buddha sees the One Being Time of not-seeing the morning star. At the One Being Time of Shakyamuni Buddha’s seeing the morning star, and seeing the One Being Time of not-seeing the morning star, all beings are the Tathagata. All beings are not only all sentient beings; all beings are All Being, and are One Being Time. Shakyamuni Buddha is One Being Time, the Tathagata is One Being Time, the morning star is One Being Time, seeing is One Being Time, and not-seeing is One Being Time. Seeing is smoke over a hill and horns over a hedge; not-seeing is a fire and an ox.

What is the “I” and “you” of seeing and not-seeing? How could it not be I? How could it not be you? Although you do not see my not-seeing, my not-seeing not being seen by you depends on you not seeing my not-seeing. If not for you not seeing my not-seeing, my not-seeing not being seen by you would obviously not be characteristic of you not seeing my not-seeing. Therefore the “I” that does not see and the “you” that does not see my not-seeing are One Being Time. That is why it is said, “Officially not even a needle can pass through; privately, horses cross, donkeys cross.

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

Sameness and Difference

Sameness and Difference

Soto Master Keizan: If you are not greatly enlightened once, you will vainly become mere intellectuals and never arrive at the ground of mind. Because of this you are not yet rid of views of Buddha and Dharma, so when will you ever get out of the bondage of self and others?Thus even if you can remember all the sermons spoken by the Buddha over his forty-nine years of teaching, and do not misunderstand a single doctrine of the three and five vehicles of liberation, if you do not greatly awaken once, you cannot be acknowledged as a true Zen adept.
Transmission of Light, Thomas Cleary

Rinzai Zen Master Hakuin: Anyone who would call himself a member of the Zen family must first of all achieve kensho—realization of the Buddha’s Way. If a person who has not achieved kensho says he is a follower of Zen, he is an outrageous fraud. A swindler pure and simple. A more shameless scoundrel than Kumasaka Chohan. (A thief who posed as a priest.)
Wild Ivy, Norman Waddell

Soto Master Dogen: 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

Rinzai Zen Master Yuanwu: The wondrous path of the enlightened ones is straight and direct. They just pointed directly to the human mind so we would work to see its true nature and achieve enlightenment.Zen Letters, Thomas ClearySoto Master Keizan:So the Zen school does not set up words, but only transmits direct pointing, proceeding by means of seeing the essence of mind and realizing enlightenment.
Transmission of Light, 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

Definitive Zen doctrines, absolute Zen truths...

Excerpt from The Flatbed Sutra of Louie Wing

A visiting student said, "It seems to me that your teaching is sometimes contradictory. One time you say, ‘There is nothing to seek.’ Then, at other times you say, ‘Arouse your determination to cease conceptualization.’ I am confused."

Louie Wing said, "That is because you are looking for some definitive doctrine in my words. There are no definitive doctrines, no absolute truths. In fact, there is nothing to attain. You should not allow my words or anyone’s, to come between you and your own fundamental awareness. The best you can hope for from any so-called teacher, are clues and hints about which direction to turn.

If you want some guidance, the best I can do is to tell you this; do not allow yourself to be caught up in perceptions, feelings, and thoughts. Stop indulging in making useless discriminations between this and that, self and other. Whenever you notice that you are caught up in discrimination, step back into your own fundamental awareness. Do not waste your time comparing differing ideas and notions about this teaching and that teaching. Cease all this futile conceptualization and step back into the clear and pure awareness of your own mind. Only after you have experienced it directly will you be able to accurately discern the teachings"

From The Flatbed Sutra of Louie Wing
by 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

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

The vast unnamable fathomless void

Louie Wing said, “The vast unnamable fathomless void is not created by some kind of spiritual practice; just cease screening it off through conceptualization. When perceptions, feelings, and thoughts arise, simply act accordingly without attachment or aversion. All of the myriad things are identical to the vast unnamable fathomless void, which is identical to your own mind. There is not a single objective particle anywhere.”
--From The Flatbed Sutra of Louie Wing: The Second Ancestor of Zen in the West by Ted Biringer

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

Teaching Certificates - Dharma, or Priestcraft?

Mike’s (joke?) about getting a certificate, brings up one of the major difficulties faced by beginning students. This difficulty revolves around propagated distortions concerning the Zen tradition of mind to mind "transmission."

Nor is confusion regarding Zen "transmission" relegated to beginners or non-scholars alone; many scholars as well as those within the Zen orthodoxy openly acknowledge their own muddled understandings about some of the issues surrounding transmission. One of the reasons for this confusion arises from the fact that the term "transmission" has been appropriated by various Zen Schools, in various times, to validate, clarify, and establish a variety of unrelated doctrines, traditions, and rituals. At the risk of oversimplification we could say, "transmission" has meant different things, to different schools, in different times.

The major roles that authentic Zen Schools have appropriated the term "transmission" for include, the transmission of particular teaching "styles," e.g. Rinzai’s dharma, Tozan’s dharma, etc. The secret, or "esoteric" transmission rituals from teacher to disciple (which scholarship has shown to be apocryphal creations designed primarily to legitimize claims of superiority among competing Schools). The tradition of "mind to mind" transmission. Mind to mind transmission is briefly, the transmission of wisdom (prajna) from Buddha to Buddha (that is from the Buddha mind of Buddhas and Zen masters, to the Buddha mind of students and practitioners).

Although there are others, these three include the most common and influential roles that transmission has been called on to fulfill according to the classic teachings of Zen. The distortions of these doctrines that students should be wary of appropriate and combine some or the more superficial aspects from all three authentic roles, while failing to incorporate any of the essential spiritual aspects of them. While the various groups and individuals propagating the distorted teachings on transmission may differ regarding their particular "formulations," these distorted doctrines share enough characteristics to allow them to be described in the same general terms.
The distorted teachings propagate "transmission" as the conveyance of the "Dharma" (essential truth, law, teaching of Buddhism) from one individual human being, to another individual human being, who is thus "certified" as a "Dharma-heir." The human being in the role of transmitter, himself (or, in some Schools herself—at least theoretically) was the recipient of the "Dharma" from another individual human being, and so on all the way back to the "historical" Buddha. The newly propagated "Dharma-heir" is thusly "qualified" to "teach with full authority" and in addition, "empowered" to propagate "Dharma-heirs" of their own.

A few interesting side notes on this "amazing" spiritual tradition include the fact that there does not seem to be any limit regarding the quantity of Dharma-heirs that any single Dharma-heir can propagate. Some Dharma-heirs propagate very few or even no Dharma-heirs of their own. Other Dharma-heirs, especially in the modern West, are quite fruitful, propagating Dharma-heirs left and right, and propagating things other than Dharma-heirs as well. In addition, the charts used by the "orthodox" Zen Church’s to trace the purity of lineages (back to Buddha), which are similar to those the AKC (American Kennel Club) uses to keep track of canine purebreds, fail to acknowledge any women in the entirety of their 2500+ year histories. This in spite of the fact that official dogma of many orthodox Churches acknowledges women as "equally" qualified to be "Dharma-heirs." If it is true that women are equally qualified, one can only marvel at the nearly impossible mathematical odds that have been realized by the astonishing fact that not a single one has yet been recognized.

Returning to the issue at hand, this distorted version of "transmission" is often veiled in mysterious and mystical terms designed to imply that only "enlightened" beings (such as Dharma-heirs) can understand it. Even in Schools that promote milder versions, and clearly deny any supernatural or mystical implications to transmission, the "true" meaning of transmission is discussed in hushed tones and concealed in a hazy cloud of esoteric innuendo.

Objective observers can usually see the motivation behind these distortions of authentic Zen teachings; the age-old lust for power. When we grasp the not so subtle corollary to this subversion of authentic transmission teachings is that it forces a division between the "haves" and the "have-nots" (or in this case, the "enlightened" and the "deluded"). When only "Dharma-heirs" are enlightened, and everyone else is not, they will always be "right"—they can only "appear" wrong to us because we are just too deluded to grasp their profundity(which explains the common "teaching" that "good students" trust the teacher avoid critical questions, and "shut up and sit down"). Also, when only Dharma-heirs are qualified to teach with full authority, students quickly learn that failing to do what the "master" wants them to do will deny them "transmission of the true Dharma" and thus condemn them to eternity as ordinary deluded beings. This is the fundamental art of what William Blake called "Priestcraft."

Since nearly every modern "School," even those that include "authentic" teachers adhere to some version of this distortion of transmission, how should students avoid being exploited? First, by simply being aware of the fact that it exists. Second, by familiarizing themselves with the basic knowledge of the authentic tradition of transmission outlined in the classic Zen texts. Third, apply that knowledge to the evaluation process of discerning the qualifications of particular teachers.

Although very few honest people that know anything about the history of transmission in Zen would seriously claim that certificates prove an "unbroken" lineage going back to Bodhidharma (much less the Buddha), certificates can be useful. Certificates that designate "Dharma-heirs" can be useful for students when it comes to narrowing the field when seeking instruction from a teacher. They can be useful in the same way that a recommendation for a doctor or lawyer can when it comes from a trusted friend. For example, if a student has familiarized themselves with the basic classic records of Zen, and find they harmonize with published teachings of a contemporary Zen teacher, and that teacher has a "Dharma-heir" teaching in the student’s area, that might be a good place to check out.

At the same time, the authentic teachings on Zen transmission continue to be an important part of Zen training. Because of the profoundly subtle implications of the authentic function of transmission, its deeper import cannot be truly appreciated until students have advanced through some of the initial experiences of Zen practice and enlightenment, especially their initial experience of true nature. Nevertheless, an understanding of the fundamental points regarding the function of transmission is easily within the beginner’s ability. While I will present a brief outline here, I urge any serious students to examine the records of Zen for themselves. My summary here is brief and simplified and in no way am I any kind of an "expert." Who knows, I might be trying to lead you astray. Having put my disclaimer in, let us proceed.

The fundamental truth underlying the authentic teachings of transmission concern the conveyance of wisdom (prajna) from the Buddha mind of Buddhas and Zen masters to the Buddha mind of practitioners. This is the function that the term "mind to mind transmission" is used to indicate. Eihei Dogen often uses variations of the term "Buddhas together with Buddhas" when speaking of this function.

Zen transmission is implemented by utilizing meditation (Zazen, shikantaza, no-mind, etc.) to illumine the wisdom of "Buddhas" (as presented by teachers, scripture, treatises, practices, etc.) under the "light" (of Buddha nature) inherent in the practitioner’s own mind. This inherent "light" is the "Buddha nature" that is wakened from dormancy with the practitioners initial experience of "seeing into their true nature" (kensho). When the wisdom of "Buddhas" is illumined by the light of "Buddha nature" that wisdom is realized (made real) in the practitioner. Thus, the "Dharma" (teaching, law, truth, of Buddhism) is transmitted from Buddha (teachers, doctrines, practices) to Buddha (the inherent Buddha nature of all beings).

This summary is of course an oversimplification and as such is no more the whole "truth" than those previously discussed distortions above. Nevertheless, I believe it is closer to the mark than the above distortions, and is much less vulnerable to being used as a tool for exploitation.

Nine Full Bows to Flapping Mouths Members

As some of you may have noted. I have deleted one of my posts. Before explaining why, let me first give my heartfelt thanks to all who shared their thoughts with me. Your words helped me to consider the whole premise from a fresh, new perspective.

I have already shared my reasoning concerning my decision via email with another. Part of that email said:

To be honest with you, this whole experience has been very instructive for me. Even when I wrote the original book review (at amazon) some years back, I was acting on a kind of 51 to 49 % feeling about what the proper action should be on my part. 51% saying I needed to do something, 49% saying I had done enough by writing to both authors. Hence, when I did write it, I only hinted at --deleted-- actions saying that he had "borrowed" heavily from --deleted-- book without permission. I did not say he actually "stole" anything, nor did I offer the detailed examples. In the end, I felt I had done my part (though with some doubts still grinding), and after awhile I pretty much forgot all about it.

Then, when I received some email questioning the validity of my "implications" it all came back, and once again I was not certain on if or how to respond. I finally decided to verify my "charges" by providing the examples. Based on my own past experience and the "wise counsel" I sought on this issue, it seemed like the appropriate response. Yet, it still bothered me.

When I decided to post it on the blog, I knew it would be controversial, but I think now it was quite helpful for me because it has allowed me to see it fresh, and from perspectives I had not previously considered. This "newfound" perspective brought me to a decisive resolution on the whole thing (at least for now. Ha!).

It seems that the overall effect of my "action" has done very little good in the practical world of everyday life.

I decided that my time and energy would be much better spent in trying to share what little experience and or insight I might have on pointing out where to step, rather than not where to step.

I am going to delete my posts, and also delete my book review. In my expressions, written or otherwise, I have decided to try to avoid bit**ing about all the BS that might be going on in the name of "Buddhism" and instead, try to stay focused on the "authentic" teachings - whatever that means. If I do think there is some necessity to point out something that may pose a threat to students, I will try to keep it in general terms - that is, I will try to put principles before personalities...

So, once again, thank you all for your guidance on this issue.
Nine full bows,
Ted

Don’t church it up!

My wife grew up in Japan, when to a Buddhist pre-school, Had been familiar with Buddhism all of her life. Mainly she has recognized the main purpose of Buddhism as a funeral service. And that is OK! Or at least I have told myself. Buddhism, as far as I know, has never really been about seeking out converts and is more interested in teaching to those truly interested.

Now over the course of her life she has probably heard the Heart Sutra chanted dozens if not hundreds of times, maybe even thousands considering how often I have overheard in on NHK. Hear is the kicker… she has no clue what they are chanting. I don’t mean that the dose not understand the profound nature of the sutra it self but she doesn’t know what the guy chanting is saying! Aren’t they chanting in Japanese???

They are kind of, but the chant is all churched up and pretty unintelligible for a country girl like her. This is one of the reasons why I have such aversion to chanting, singing, and the other advanced choreography that goes along with the temple business.

I am pretty sure that the heart sutra was not initially created just to be chanted by someone who dose not even have a clue what they are saying. It was likely trying to get a message across about the nature of reality. Maybe I am totally wrong, but I doubt it. I think this is a serious danger to Buddhism when we try and church things up and make them all pretty we confuse the message. We have a hard enough time with this practice with everyone’s different interpretations of this that and the other as it is.

I know, I am likely preaching to the quire here, but I felt like a rant.

I am very happy now though because I can actually talk to my wife about something she has heard all of her life but never understood. This, I think, is pretty cool.


Be well and happy,
Jordan

Bowing

When we bow to open up the ego to the whole universe we are ordinary students practicing Zen. When the universe expresses itself through the body as a bow, that is the awakened perspective.

- Shunryu Suzuki

Most of us, most of the time, go around with our heads full of thoughts and intentions, desires and plans, which take us away from the reality of the present. Even when we're walking to the Zen dojo we might be thinking about bills we have to pay or about a conversation we might have when we get there. The forms of behaviour that we practice in the dojo are designed to bring our awareness to reality and the present moment and to abandon our egotistical 'picking and choosing'. When we step into the dojo we don't do it according to our personal preference, nor even according to the authority of someone else, but according to the prescribed form of our tradition and we do it with awareness. We step over the threshold with the left foot, then bring the right foot over to meet it. Then we put our hands together and bow to the Buddha and our dharma ancestors on the altar. When we've reached our place, we bow to the seat and the wall we will face, then we turn around and bow to the seat opposite.

To a Westerner unfamiliar with Zen or Zen arts, these actions can seem very strange. We no longer have a culture where we bow to one another in greeting or to show respect. Western missionaries travelling to Asia described Buddhists as statue worshippers or idolaters. Even a three year old child knows that a statue is not a sentient being, yet Buddhists bow to them. Many others think that Buddhists are worshipping a god or supernatural being called 'Buddha' who is represented by the statue. Most Western cultures place a lot of value on the primacy of the individual - we do not like to bow to anyone or anything. This might be part of the reason that so many westerners are drawn to the iconoclastic or apparently nihilistic stories which come from Zen. Yet Zen is not nihilistic and only rarely iconoclastic. Philip Kapleau tells the story of two Americans who travel to a Japanese Zen monastery in the 1950s and are dismayed to see monks bowing to the altar and ask, "The old Chinese Zen masters burned or spit on Buddha statues, why do you bow down before them?" The roshi replies. "If you want to spit you spit, I prefer to bow."

Who are we bowing to when we enter the dojo? We are showing respect to our teacher - just as we show respect to our living teachers and to representations of our dharma ancestors, we express respect to the teacher of teachers - the historical Buddha, Gautama Siddhartha. It is unimportant that Gauthama Siddhartha is dead and and that it is only a statue made of metal or wood that we are bowing to - what is important is our expression of appreciation. Really we are expressing appreciation to the principle that the statue represents - awakening to reality just as it is. We are bowing to our own inner nature - which is not our ego or our thoughts but the reality that gives rise to those phenomena. We are bowing to Buddha nature, our own innermost heart and mind. We are bowing before reality just as it is.

When we bow to the zafu and the wall we are bowing inwards to our own heart, our own Buddha Nature, the true reality of our being rather than our narrow sense of personal identity. When we bow to the person opposite us, we are expressing appreciation for the Buddhist community we are practicing with and for the world beyond it - we are bowing to one another's Buddha Nature.

The deepest bow that we do in Zen involves prostrating ourselves repeatedly with our foreheads on the floor. Bowing is an expression of humility, but not humiliation - a wounded, or threatened ego can be even stronger than an ego which feels strong. We are abandoning the identification with the narrow sense of self, the duality of self and other in order to open up to the rest of the universe. Ideally the act of bowing should be an act conducted without effort of will and without conscious purpose - so that it is not our personal self that bows, rather it is an act without an actor.

By bowing we are giving up ourselves. To give up ourselves means to give up our dualistic ideas...But when you bow to Buddha you should have no idea of Buddha, you just become one with Buddha, you are already Buddha himself. When you become one with Buddha, one with everything that exists, you find the true meaning of everything that exists, you find the true meaning of being. When you forget all your dualistic ideas, everything becomes your teacher, and everything can be the object of worship.

- Shunryu Suzuki

If we perform an action with our whole consciousness and we do it peacefully without recoiling from it or clinging to it or longing for something else, even if only for a brief moment, then we can experience an inner silence in which there is no judgement, or desire or abstraction to divide reality into 'self' and 'other'. At that time we lose the illusion that we are distinct and separate from the universe. Life becomes whole.

As long as there is true bowing, the Buddha Way will not deteriorate.

- Dogen

ordinary extraordinary: Bowing