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February 28, 2013

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My master told me;

"Realizing the perfectly illuminating surface of the dharma mirror, any image reflected upon it instantly becomes a moot position in the [self-realized ] essence of the awakened Mind [bodhicittopada].

Hence one cannot speak of dust on the surface of said mirror, or the lack thereof, without divulging the extent of one´s knowledge, or ignorance, of this most dynamic light [nirvana] residing therein, in perfect actuosity, and as such, always available in service of your Spirit [will] without a moments notice, whether your Spirit desires its use in good deeds or bad ones."

That's just insane. You should get another book about Dogen.

Steve:

Judging your rather inane comment on one of Dogens endless and useless rantings from the "Dialogue on the Way of Commitment", that served little more than a nice toilet paper for enlightened rinzai monks, I see you haven´t intuited Pure Mind or you would not have made that ridiculous statement in your last sentence.

If you ever Intuit Pure Mind or Unborn Buddha Mind (the pure essence of the One Mind) in this life (which I highly doubt), be assured you will use the very same book, which you keep in your nice bookshelf at home, as mere toilet paper next time you take a good crap.

Dogen was an incurable phenomenalist. He was one when he failed miserably in his stay at a Chan monastery in the Zhenjiang province, unable to swallow the nice gongan (koan) cakes offered by the highly enlightened abbot there, and he failed even harder when he, with his tail firmly tucked between his legs, excused himself and scampered off to the Qìngdé Temple.

In that temple Tiāntóng Rújìng took pity on this japanese "Wáng bā" (ch. meaning SOB) by offering a new form of Chan (Shinkantaza). Dogen of course in his usual slow witted way screwed the whole thing up and took the formal part of Rujings teachings, eg. Sitting, literally as means for entry into the uncreated principle of the deathless.

During my own time in a couple of Asian chan buddhist monasteries I met teachers that "approved" spiritually slow-witted (with too much vasana) monks in order to just get rid of them. It is common practise today and it was the same at the time of Dogen.

There is a reason why a polymath and genuinly enlightened rinzai monk like Mujaku Dochu (probably knowing about Dogen's transmission certificate being a forgery) struggled to keep their invectives at a refined level, whenever Dogen´s name came up as a primer for good Japanese Zen.

The Zennist position on Dogen is happily shared by all that have read the loooong useless rantings by "the dog" with eyes that have intuited Pure Mind...and survived to bring fair warnings about them. (grins)

Steve:

"It is the world of Hakuin Ekaku (1686–1769), who fixed the orthodox Rinzai koan practice and attacked what he called "dead sitting in silent illumination" (koza mokushô) as counter to the Buddhist path and disruptive of social ethics; and it is the world of Mujaku Dochu (1653–1744), who established modern Rinzai scholarship and dismissed Dogen's Zen as “pitiable.” This Zen, said Mujaku, simply clung to the notion that the deluded mind was itself Buddhahood (môjin soku butsu) and ignored the transformative experience of awakening (satori). Dogen "never even dreamt" of the state of satori that was the meaning of the advent of the Buddha, the purpose of Bodhidharma's mission to China, and the message of the patriarch of kanna, or koan Zen, Ta-hui" (Carl Bielefeldt, Dogen’s Manuals of Zen Meditation, p. 4).

Your understanding of Dogen is superficial and weak. I've seen you do this before. Your problem is not with Dogen, but with the "Pop-Zen" interpretations of Dogen. Namely, the idea that certain kind of physical sitting and a certain kind of mental attitude is itself the manifestation of enlightenment.

That is not what Dogen taught. People read poetic statements by Dogen like they were reading an instruction manual. "It says right here, all I gotta do is sit and I'm enlightened!" Dogen's actual writing about zazen meditation is a very small piece of his overall writing.

In Bendowa, Dogen writes that the endeavor to negotiate the Way consists in discerning all things in view of enlightenment, and putting such a unitive awareness into practice in the midst of the revaluated world. His descriptions of "zazen" are as an archetype for that actualization.

It is more than just sitting. It is also more than just intuiting Pure Mind.

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