That we see only phenomena and not the noumenon or substance (tathata) from which they (phenomena) are composed (samskrita) demands some elaboration. Let me start by asking the reader of this blog, first of all, to imagine they are standing in a beautiful forest. How about Yosemite valley? (Okay, make it any place you wish.) What you are seeing is only phenomena—not for a split second the substance or tathata.
Now imagine that you are doing zazen in a place free of large black or red ants, in this beautiful forest. Do you really believe the minute that you sit in zazen you will suddenly behold the true substance of reality from which phenomena are fashioned? Of course you won’t. Whether you sit or stand, you are thoroughly bound up with phenomena by habit and ignorance (avidya). It takes an extraordinary amount of spiritual work to uncover the true substance of reality. Sorry, but sitting in zazen might be relaxing and might even help you to get through the day, but it will not open the proper door to wisdom. Back to our forest.
Everything that you see in this beautiful forest is a composition of a mysterious substance which you cannot yet see. Yes, a Buddha and an advanced Bodhisattva can see it—but you can’t. You’re still too intoxicated by phenomena.
“A man accustomed to pungent and bitter flavors all his life cannot think of, or assess, or believe in the sweet taste of honey or sugar” (Sandhinirmochana Sutra).
How one goes about seeing this substance (their true nature) is rather difficult to explain. Suffice it to say, no one can see it by going the way of phenomena; being counseled by the senses. Nor is there a phenomenal practice such as practicing zazen, for example, that can lead us to the noumenon. By such a physical practice we will only arrive at where we are right now—again and again—where there is no enlightenment.
“If ultimate truth and practices had no difference at all, everyone would already see the truth, and everyone would already have attained the highest expedient, tranquil nirvana, or they would have already attained supreme perfect enlightenment” (Sandhinirmochana Sutra).
Sansiddhah, It depends what you read. In Dogen's Eihei koroku we are told "the true dharma correctly transmitted by the Buddhas and Patriarchs is nothing but sitting (taza)" (trans. Carl Bielefeldt).
The idea of "dropping off body and mind" is meant in the context of "drop off body and mind and just sit." This is frankly unbuddhist.
Posted by: Kojizen | December 19, 2011 at 12:04 PM
Just a sidenote ... Dogen/s instructions on sitting in fukanzazengi directly states it has naught to do with physical posture, and that what should be done is attaining "HISHIRYO". This by "dropping off body-and-mind" - very few people are stupid enough to believe that a physical posture can make a Buddha.
Posted by: Sansiddhah | December 19, 2011 at 10:35 AM