Dogen Sangha Blog

  by Gudo NISHIJIMA

Japanese / German

Sunday, October 28, 2007

Important principles in Shobogenzo (10) Shoaku-makusa

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(1) The eternal Buddha says,
Not to commit wrongs,
To practice the many kinds of right,
Naturally purifies the mind;
This is the teaching of the buddhas.

(The ancient Buddha, who has character of eternity, says,
We should not commit wrong,
We should practice right,
We can naturally purify our intention,
Such instructions are ancient Buddhas' teachings.)

do not know Idealists revere the spiritual ideas, and Materialists deny the existence of morals, but Buddhist Realists revere the moral action at the present moment.

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(2) In regard to the wrongs which we are discussing now, among rightness, wrongness, and indifference, there is wrongness. Its essence is just non-appearance. The essence of rightness, the essence of indifference, and so on are also non-appearance, are [the state] without excess, and are real form. At the same time, at each concrete place these three properties include innumerable kinds of dharmas.

(The wrog, which we are discussing now, is the wrong, which is among rightness, wrong, and indifference. And its special character is just non-appearance, which means that it is just the real existence at the present moment, and so it does not have any relation with appearance or disappearance. And the character of rightness, the character of indifference, and so on, do not have any relation with appearance or disappearance, because rightness, indifference, and so forth, are all real situations at the present moment, and so they do not have any relation with appearance or disappearance. They are without dirt, and so they are reality itself, and in those three kinds of situations there are so many kinds of things and phenomena.)

Rightness, wrong, and indifference, are all simple character at the present moment, and so they do not have any relation with appearance or disappearance. They do not have any relation with dirt, and they are just reality itself. And among those three kinds of situations, that is, rightness, wrong, and indifference, there are so many things and phenomena existing as the Universe.

(3) Right and wrong are Time; Time is not right or wrong. Right and wrong are the Dharma; the Dharma is not right or wrong. [When] the Dharma is in balance, wrong is in balance. [When] the Dharma is in balance, right is in balance.

(Right and wrong are just the time at the preent moment, but the time itself is never right or wrong. Right and wrong are situations in the Universe, but the Universe itself does not have character of right and wrong. When the Universe is in balance, wrong is also in balance as the part of the Universe, and when the Universe is in balance, right is also in balance as the part of the Universe.)

Right and wrong are description of parts in the Universe, but the Universe itself is never any kind of right or wrong. When the Universe exists in the balance, wrong also exists in the balance, and when the Universe exists in the balance, rightness also exists in the balance.

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(4) We hear of this supreme state of bodhi sometimes following [good] counselors and sometimes following sutras. At the beginning, the sound of it is "Do not commit wrongs." If it does not sound like "Do not commit wrongs," it is not the Buddha's right Dharma; it may be the teaching of demons. Remember, [teaching] that sounds like "Do not commit wrongs" is the Buddha's right Dharma.

(We can have a chance to listen to this supreme Truth sometimes relying upon good teachers and sometimes relying upon sutras. And for the first time it sounds "Don't commit wrongs." If it does not sounds like "Do not commit wrongs," the teachings can never be Buddhist true teachings, and they might be the teachings of demons. We should remember that the teachings, which sounds "Don't commit wrongs," are just the True Universal Teachings.)

Buddhist teachings should always sound "Don't commit wrongs," first, and so if some words do not sound like that, such words can never be the Buddhist true teachings, and those words might be the words of demons. We should clearly remember that the words, which sounds "Don't commit wrongs," are just the true words of Gautama Buddha.


(5) This [teaching] "Do not commit wrongs" was not intentionally initiated, and then intentionally maintained in its present form, by the common man: when we hear teaching that has [naturally] be-come the preaching of bodhi, it sounds like this. What sounds like this is speech which is the supreme state of bodhi in words. It is bodhi-speech already, and so it speaks bodhi.

(The words that "Do not commit wrongs" can never be produced like this relying upon ordinary people's efforts, but when the Truth has been listened to as the expression of the Truth, the
words have sounded like this. The words, which are listened to like that, are just expression of the supreme Truth. They are just the words as the Truth, and so they are teaching the Truth already.)

The teachings "Do not commit wrongs," and "Practice many kinds of good," are never human teachings, but they are all the Rule of the Universe. Morals are not human morals, but they are just the Rules of the Universe.


(6) When it becomes the preaching of the supreme state of bodhi, and when we are changed by hearing it, we hope not to commit wrongs, we continue enacting not to commit wrongs, and wrongs go on not being committed; in this situation the power of practice is instantly realized. This realization is realized on the scale of the whole earth, the whole world, the whole of Time, and the whole of Dharma. And the scale of this [realization] is the scale of not committing.

(When the supreme Truth is preached, and when the preaching is listened to, we hope not to do wrong, and we actually do not to do wrong. And when miscellaneous wrongs have become not to be done, then the power to practice action is realized at once. This realization is accomplished through the earth, through the world, through the time, and through the Universe, actually. And the volume of the realization is the volume of not to do wrong.)

Because of manifesting Buddhist lectures, we can listen to Buddhist lectures. Then we beg not to do wrong, and we continue not to do wrong. And when we realize the situations that we hope strongly not to have any chance to do wrong, then the power of not to do wrong has been realized, and the power of practice has been realized at once. The scale of such phenomena is the wole earh, the whole world, the whole time, and the whole Universe. And we can say that the scale of such realization is just as big as not to do.


(7) For people of just this reality, at the moment of just this reality – even if they live at a place and come and go at a place where they could commit wrongs, even if they face circumstances in which they could commit wrongs, and even if they seem to mix with friends who do commit wrongs – wrongs can never be committed at all. The power of not committing is realized, and so wrongs cannot voice themselves as wrongs, and wrongs lack an established set of miscellaneous wrongs.

(A man, who is in real situation and in real time, even though he seems to be living at the place, or in going and coming, where it is natural for him to make miscellaneous wrongs, and even though he is facing the circumstances, where it is natural for him to commit wrongs, or it seems for him to associate with the friends, who are committing wrongs, wrongs are never be done by himself. Because the ability of not to commit has become realized, and miscellaneous wrongs do not realize themselves, and miscellaneous wrongs do never have any kind of fixed situations.)

Good Buddhist practitioners do not have any kind of easy tendency to commit wrong, and so they can stop doing wrong in any case, even when it seems to be so dangerous to be yield.


(8) There is the Buddhist truth of taking up at one moment, and letting go at one moment. At just this moment, the truth is known that wrong does not violate a person, and the truth is clarified that a person does not destroy wrong.

(There is the Buddhist Truth that one positive action is done just at the present moment, and the leaving from action is also done just at the present moment. And just at the present moment the principle that wrong does never violate the person, is known, and the principle that a person does not break wrong, is clarified too.)

In Buddhism the only really existent time is just the present moment, therefore either a positive action, or a passive action is always done at the present moment. And such a kind of real action at the present moment, either positive or negative, is oneness between action and a person, who acts, or oneness between a negative action and a person, who does not act, and so wrong does never violate a person, who acts, and a person, who acts, does never break wrong.

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(9) In walking, standing, sitting, and lying down through the twelve hours, we should carefully consider the fact that when living beings are becoming buddhas and becoming patriarchs, we are becoming Buddhist pa-triarchs, even though this [becoming] does not hinder the [state of a] Buddhist patriarch which has always belonged to us. In becoming a Buddhist patriarch, we do not destroy the living being, do not detract from it, and do not lose it; nevertheless, we have got rid of it.

(When ordinary people become Buddhas, or Patriarchs, they are not bothered by the facts that even the ordinary people usually maintain the balanced state of ANS in their daily life already, but at the same time, it is necessary for us to consider the principle that the ordinary people can become Buddhist Patriarchs, through our daily life of going, standing, sitting, and lying. When ordinary people become Buddhist Patriarchs, they do not break, steal, or lose their own form as ordinary people, but they have become perfectly free from the state of ordinary people.)

Becoming the Buddhist Patriarchs suggests to get the balanced ANS constantly, therefore there is no problem that even though ordinary people can sometimes get the balanced ANS in their daily life accidentally, but at the same time we should always think in going, staying, sitting, and lying cearfully throghout a day, about the theory that we have always possibility to have the balanced state of ANS.


(10) We cause right-and-wrong, cause-and-effect, to practice; but this does not mean disturbing, or in-tentionally producing, cause-and-effect. Cause-and-effect itself, at times, makes us practice.

(Sometimes we can cause right and wrong to practice, and sometimes we can cause cause and effect to practice. That does not mean for us to move cause and effect, or produce them. The situations are opposite that cause and effect sometimes cause us to practice.)

Right and wrong and the state of ANS, and cause and effect and the state of ANS, both are the simple facts at the present moments. Therefore each one can never divided into two parts of right and wrong, and practice, or cause and effect, and practice, and each one is alway a human real action at the present moment. And so we shoud think that in the real world there occur many kinds of real actions, and it is necessary for us to think that even though there are so many actions in the world, they are always real many actions, which can never be explained with words.

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(11) When we investigate them like this, wrongs are realized as having be-come completely the same as not committing. Aided by this realization, we can penetrate the not committing of wrongs, and we can realize it deci-sively by sitting. Just at this moment – when reality is realized as the not committing of wrongs at the beginning, middle, and end – wrongs do not arise from causes and conditions; they are nothing other than just not committing. Wrongs do not vanish due to causes and conditions; they are nothing other than just not committing.

(As we recognize in the former chapter, cause and effect are not committing, not appearance, not eternal, not obscure, not deniable, but perfectly free from everything. And when we research rongs, they manifest themselves as simplely not committing. And being helped by such reality, we can become perfectly decisive and perfectly realize that wrongs are not committing. And at that moment the fact that wrongs are not committing are realized in the past, present, and future, and so wrongs do not appear from cause and effect, but they are not committing at all, and wrongs do not vanish because of cause and effect, but they are just not committing.)

Wrongs are all simple facts at the present moment, and so they can be just not committing. The state that wrongs are not committed is realized only by our comfirmed view and our decisive sitting. Just at that time the facts that, wrongs are not committing, are realized at the past, present, and future, but wrongs do not appear from cause and effect, and opposite they are just not committing. Wrongs do not disappear from cause and effect, and opposite they are just not committing.


(12) If wrongs are in balance, all dhar-mas are in balance. Those who recognize that wrongs arise from causes and conditions, but do not see that these causes and conditions and they them-selves are [the reality of] not committing, are pitiful people.

(If wrongs are in balance, all things and phenomena are in balance. But those people, who recognize that wrongs are produced by causes and circumstances, and if they do not look at that the cause and circumstances and the people themselves are not committing, they are very pitiful persons.)

Wrongs are simple facts at the present moment, and so they are always balanced, and in the similar situations all things and phenomena are also balanced at the present moment. Therefore people, who recognise that wrongs are produced by only cause and circumstances, and if they do not recognize that the cause and circumstances are not committing, and those people themselves are also not committing, are very pitiful people.


(13) The seeds of buddhahood arise from conditions and, this being so, conditions arise from the seeds of buddhahood.

(The seeds of Buddhahood arise from circumstances, and at the same time circumstances arise from the seeds of Buddhahood.)

The seeds of Buddhahood and miscellaneous circumstances are a simple fact in front of us, and so
we can say that "The seeds of Buddhahood arise from circumstances, and at the same time circumstances arise from the seeds of Buddhahood."


(14) It is not that wrongs do not exist; they are nothing other than not committing. It is not that wrongs exist; they are nothing other than not committing. Wrongs are not immaterial; they are not com-mitting. Wrongs are not material; they are not committing. Wrongs are not "not committing;" they are nothing other than not committing.

(It is not true that wrongs do not exist, but they are nothing other than not committing. It is not true that wrongs really exist, but they are nothing other than not committing. Wrongs are not immaterial, but they are not committing. Wrongs are not material, but they are not committing. Wrongs are not the abstract words of "not committing," but they are just the real facts of "not committing."

We can not deny the real existence of wrongs at the present moment, but if we do not commit any kinds of wrong at the present moment, it is completely impossible for wrong to exist really. Therefore we can say that wrongs are not constant entity, but only a fact at the present moment, and so if we do it actually, it exists really at the present moment, but if we do not commit any kind of wrong, it can never be realized at all. So wrongs are not abstract concepts, or not matereal substance, but if we do not commit it, it doesn't appear really for ever.


(15) The self is neither existence nor non-existence; it is not committing. Learning in practice like this is the realized Universe and it is the universal realization – we consider it from the stand-point of the subject and we consider it from the standpoint of the object. When the state has become like this already, even the regret that "I have committed what was not to be committed" is also nothing other than en-ergy arising from the effort not to commit.

(The self is not existence, and the self is not non-existence, but it is just not committing. The real study like this is just the Universe, which has been realized already, and the realization of the Universe. This should be considered subjectively, and this should be considered objectively. Even though the real situation is avoidable to commit wrong, I have made mistaken to do wrong, but such a regretting attitude also can become considering power of not committing.)

Self is transcending conceptual existence or non-existence, but it is just not committing wrong at the present moment. And when we can recognize such a situation, it is just the realized Universe, and the Universe, hich has been realized. We should think the problem from subjective viewoint, and objective viewpoint. Even the situation that we regret that, even though it was possible for us to stop committing wrong, we have actually commited wrong, but such a kind of regret can become also the power of stopping wrong.


(16) [The rela-tion between] wrongs and not committing is not only "a well looking at a donkey;" it is the well looking at the well, the donkey looking at the don-key, a human being looking at a human being, and a mountain looking at a mountain. Because there is "preaching of this principle of mutual accor-dance," wrongs are not committing.

(The relation between wrongs and not committing are not two factors like a donkey, which is looking at a will, and the will, which is looking at a donkey, but it is just similar to situation that the will is looking at the will itself, a donkey is looking at a donkey itself, a man is looking at a man himself, and a mountain is looking at mountain itself like reality itself. Because Buddhism is explained on the basis of principle, which is based on individual concrete level, and so it is always that wrongs are not committed.)

Buddhism is not only theoretical explanation, but it is just the realization of the simple facts at the present momement, therefore it is always the situation that wrongs are not committed.


(17) Such instances of not com-mitting are the realization of reality which should never be doubted at all.

(Those instances of not committing are just the real fact at the present moment, and so it is completely impossible for us to doubt such a kind of not committing at all.)

Our human action inevitably occur at the present moment, and so not committing is also our absolute situation at the present moment. Therefore it is completely impossible for us to doubt the real act of our not committing at the present moment at all.

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(18) "Practice the many kinds of right." These many kinds of right are [classed] within the three properties as "rightness." Even though the many kinds of right are included in "rightness," there has never been any kind of right that is realized beforehand and that then waits for someone to do it.

("Practice the many kinds of right." These many kinds of right are included within the three properties among rightness, wrongness, and indifference, as "rightness." Even though there are so many kinds of right in "rightness," however, there is no right, which is waiting for the chance of appearance befor it is realized as right action.)

Generally speaking the human action is always realized just at the present moment, and so any kind of right action is never waiting before it is realized at the present moment.


(19) There is none among the many kinds of right that fails to appear at the very moment of doing right. The myriad kinds of right have no set shape, but they converge on the place of doing right faster than iron to a magnet, and with a force stronger than the vairambhaka winds.

(Even though each of milliaeds rights do never have any kinds of decisive form beforehand, and so there is no right, which exists before at the present moment, and at the same time there is no right, which continues its existence to the next moment. Right is always exists just at the present moment, and such a present moment continue at every moment.)

Right is a simple fact, which occurs just when it is done at the present moment, therefore it is perfectly impossible for right to exist at a different moment other than at the present moment at all.


(20) At the same time, the principle that recognitions differ from world to world, in regard to right, is the same [as in regard to wrong]. What can be recog-nized [as right] is called right, and so it is like the manner in which the buddhas of the three times preach the Dharma. The similarity is that their preaching of Dharma when they are in the world is just temporal.

(At the same time, the rightness, which recognized in the different worlds, is different relying upon different worlds, and such situations are just the same as in the case of wrong. The situations, in which we recognize something as right, are just similar to the situations when we recognize the formally ceremonial Buddhist preachings by miscellaneous Buddhas in the past, present and future, we usually recognize the real situations of the ceremony as it is. The reason, why I say that they are similar to, is that they are always similarly done just at the real present moment only.)

All right and wrong have to be dicided just relying upon simple facts at the present moment, and so such decisions are always simplely done by our own intellectual and perceptive recognition. Therefore the reason, why we say that our decisions of right and wrong are the same, comes from the facts, which are always done just at the present moment.

(21) Because their lifetime and body size also have continued to rely totally upon the moment, they preach the Dharma which is without distinction. So it is like the situation that right as a characteristic of devotional practice and right as a characteristic of Dharma-practice, which are far removed from each other, are not different things. Or, for example, it is like the keeping of the precepts by a ßråvaka being the violation of the precepts by a bodhisattva.

(Because our lifetime and body size are relying upon just the present moment, and so we usually preach the Rules of the Universe, which are always transcending our intellectual consideration. Therefore, at the present moment, right in fuction of action on belief, and right in function of action on the rule of the universe, seem to be absolutely different, but at the same time they are never the different rules of the universe. For example keeping precepts in the case of pratyeka-buddha seems to be perfectly the same as the violation of the precepts by a bodhisattva.)

The length of our human life and the volume of our human body, are also relying upon the just present moment, and so Buddhism explains the teachings transcending intellectual criteria.
Therefore we can look at complete difference between right in a criterion of person, who relies upon beleaf solely, and right in a criterion of person, who relies upon the rule of the universe, but at the same time they seems not to be different. For example when a poisonous snake is aproching a sleeping baby, in the case of pratyeka-buddha might hesitate to kill the snake for a long time, but in the case of bodhisattva, he will kill the snake at once.


(22) The many kinds of right do not arise from causes and conditions and they do not vanish due to causes and conditions.

(Many kinds of right do not occur because of causes and circumstances, and the many kinds of right do not disappear because of causes and circumstances.)

Right occurs only relying upon human action, and so it does not occur from causes and circumstances. Right disappears only relying upon stopping human action, and so right does never stop relying upon causes and circumstances.


(23) The many kinds of right are real dharmas, but real dharmas are not many kinds of right.

(Many kinds of right action is real fact in the Universe at the present moment, however, the whole Universe of the real world is different from right.)

Right at the present moment always belongs to the real Universe, but the whole Universe does not have any character of right, or wrong.


(24) Causes and conditions, arising and vanishing, and the many kinds of right are similar in that if they are correct at the beginning, they are correct at the end.

(When, causes and circumstances, arising and vanishing, and the many kinds of right, are true at the beginning, they are just true at the end.)

Causes and circumstances, arising and vanishing, and the many kinds of right, are all simple facts at the present moment, and so if causes and circumstances, arising and vanishing, and all kinds of right, are true at the beginning, they are all true throughout at the end. Because all kinds of facts at the present moment are inevitably true without fail.


(25) The many kinds of right are good doing but they are neither of the doer nor known by the doer, and they are neither of the other nor known by the other.

(The many kinds of right are real acts, but they are neither of the doer, nor known by the doer, and they are neither of the other, nor known by the other.)

Many kinds of acts are real acts at the present moment, but those kinds of real acts are not known by doers themselves, and at the same time they are known by others. Because doers are doing their act sincerely at the present moment and so they do not have any time to recoginize their own act, and at the same time it is impossible for others to recognize the true situations of doers, because others can never become doer himself at all.


(26) As regards the knowing and the seeing of the self and of the other, in knowing there is the self and there is the other, and in seeing there is the self and there is the other, and thus individual vigorous eyes exist in the sun and in the moon. This state is good doing itself.

(As regards recognition and perception of the self and of others, in recognition there are the self and others, and in perception there are also the self and others. Therefore each vigorous concrete state exists really in a day and in a month, and such a kind of vigorous state is just the reverent action. And this state is just good doing.)

Because our human recognition and perception have their separation between the self and others, therefore we individually have our own actually vigorous view everyday, and every month, and such a situation itself is just the reverend action.


(27) At just this moment of good doing the realized Universe exists, but it is not the creation of the Universe, and it is not the eternal existence of the Universe. How much less could we call it original practice? Doing right is good doing, but it is not something that can be fathomed intellectually.

(Even though there is the realized Universe when the reverent action actually exists just at the present moment, it is not the newly occurance of the Universe, or the eternal existence of the Universe. Furthermore how is it possible for us to say that it is just the original action? Even though it is possible for us to interpret that it is just the reverent action of doing, but we should not fathom such a real facts with words.)

When we act at the present moment, we can say that such a real act can be the real creation of the real Universe itself. But the situation can not be called the newly occurance of the Universe, or the eternal existence of the Universe. However, furthermore, it is impossible for us to call it the original action. Even though it is possible for us to call it the reverent action of doing, however, I feel that it might be a little too much arrogant for me to proclaim so.


(28) Good doing in the present is a vigorous eye, but it is beyond intellectual consideration. [Vigorous eyes] are not realized for the purpose of considering the Dharma intellectually. Consideration by vigorous eyes is never the same as consideration by other things. The many kinds of right are beyond existence and nonexistence, matter and the immaterial, and so on; they are just nothing other than good doing. Wherever they are realized and whenever they are realized, they are, without exception, good doing. This good doing inevitably includes the real-ization of the many kinds of right.

(Good doing at the present moment is just the vigorous true viewpoint, but it is completely different from supposition. The reverent action does never appear for supposing the Universe. The supposition of the vigorous true viewpoint is never the same as supposition of different entity. The supposition of the vigorous true viewpoint is different from miscellaneous concrete rights, existence or non-existence, matter or spirit, and so forth, but it is just the reverent action itself. Reality at every place, and Reality at any moment, are inevitably the reverent action. And in the reverent action there is the realization of miscellaneous rights without fail.)


(29) The realization of good doing is the Universe itself, but it is beyond arising and vanishing, and it is beyond causes and conditions. Entering, staying, leaving, and other [concrete examples of] good doing are also like this. At the place where we are already performing, as good doing, a single right among the many kinds of right, the entire Dharma, the Whole Body, the Real Land, and so on, are all en-acted as good doing. The cause-and-effect of this right, similarly, is the Universe as the realization of good doing. It is not that causes are before and effects are after. Rather, causes perfectly satisfy themselves and effects per-fectly satisfy themselves; when causes are in balance the Dharma is in bal-ance and when effects are in balance the Dharma is in balance. Awaited by causes, effects are felt, but it is not a matter of before and after; for the truth is present that the [moment] before and the [moment] after are balanced [as they are].

(Even though we can insist that the realization of the reverent action is just the Universe itself, it is never appearance or disappearance, or it is never cause and circumstances. Entrance, maintenance, getting out, and so forth, of reverent actions, are also the same as realization of reverent action itself. When a right among miscellaneous rights has become the object of reverent action, the whole body of the Universe, the true gound of the Truth, and so forth, become the objects of the reverent actions totally. The cause and effect of the right are totally the same as the reverent action of the realized Universe. Even though the cause is not always advanced, and the effect is not always backward, the cause is always totalized, and the effect is always totalized, and causes are balanced, then the Universe is balanced, and effects are balanced, then the Universe is balanced. Even though effect is realized being waited by cause, there is no relation between back and forth. Because there is the Truth that being forward is balanced, and being backward is also balanced.)

Even though we can insist that the realization of reverent action is just the Universe, we should not say that the realization of reverent action is appearance or disappearance, or cause or circumstances. And in the case of entrance, maintenance, and getting out from the reverent action, they have the same situations as the relation of it in the case of appearance and disappearance, or cause and circumstances. When only one right conduct has been done, the whole Universe, or the whole Earth, can become the object of reverent action. And the cause and effect of all those rights are also the reverent actions of the realized Universe. It is not always true that cause is ahead and effect is behind. Because cause is perfect at the present moment, and effect is perfect at the present moment. Cause is balanced, and effect is balanced. Effect is balanced and the Universe is balanced. Even though effect occurs being waited by cause, there is no relation between back and forth. Because in Buddhism there is the Truth that the former present is balanced, and the latter present is also balanced.

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(30) The meaning of "Naturally purifies the mind" is as follows: What is natural is not to commit, and what purifies is not to commit. The [concrete state] is natural, and the mind is natural. The [concrete state] is not committing, the mind is not committing. The mind is good doing, what pu-rifies is good doing, the [concrete state] is good doing, and what is natural is good doing. Therefore it is said that "This is the teaching of the buddhas."

(The meaning of "Natural situation purifies the intenion", is nature is not to commit, purity is not to commit, a concrete state is not to commit, and intention is not to commit. Intention is reverent action, purity is reverent action, a concrete state is reverent action, and nature is reverent action. Therefore those are all called miscellaneous Buddhas' teachings.)

Nature is not to commit, purity is not to commit, a concrete state is not to commit, and intention is not to commit. At the same time, intention is reverent action, purity is reverent action, a concrete state is reverent action, and nature is reverent action. Therefore all teachings above are called miscellaneous teachings of Buddhas.


(31) Those who are called "buddhas" are, in some cases, like Shiva, [but] there are similarities and differences even among Shivas, and at the same time not all Shivas are buddhas. [Buddhas] are, in some cases, like wheel-rolling kings, but not all sacred wheel-rolling kings are buddhas. We should con-sider facts like these and learn them in practice.

(Those who are called "buddhas" are, in some cases, like Shiva, who is the highest god in India.
And even though there are similarities and differences among Shivas, Shivas are not always the same as Buddhas at all. In other expressions Buddhas are similar to the wheel-rolling king. However, it is not true that the wheel-rolling king is a Buddha. We should consider and experience those fundamental priciples carefully.)

Generally speaking, Buddhas have similar characters and abilities to the highest god Shiva, or the wheel-rolling king, however, it is not true that the highest god Shiva, or the wheel-rolling
king is always Buddha. Therefore we shoud examine and experience such a kind of fundamental principle.


(32) If we do not learn how bud-dhas should be, even if we seem to be fruitlessly enduring hardship, we are only ordinary beings accepting suffering; we are not practicing the Buddha's truth.

(Even though we are similar to people, who do not study what kind of personality Buddha has, and we seem to be similar to people, who are always affraid of being sufferd from pain in vain, actually speaking, they are just ordinary people, who are always suffering from miscellaneous sufferings, and their efforts can never be the practice of Buddhist Truth.)

Even though sometimes poeple suffer from pursuing the Truth so much, if they do not know what the true pursuing the Truth in Buddhism is, their efforts are only simple suffering itself, and their efforts do not have any contents as pursuing the Buddhist Truth. Therefore it is very important for us to notice that just to practice Zazen is the true pursuing the Buddhist Truth actually.


(33) Not committing and good doing are donkey business not having gone away and horse business coming in.

(In our daily life, not committing wrong and doing good are similar to our common situations of daily life as if a donkey business hasn't gone yet, a horse business has come already.)

Not committing wrong and doing good are very common situations in our daily life, and so they are very accustomed for us to meet them so frequently everyday.

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(34) Dorin says, "A child of three can speak the truth, but an old man of eighty cannot practice it."

(Master Dorin says,"Even though a child of three years old can speak the truth, an old man of eighty years old cannot actually practice it.)

Because it is only an intellectual ability for human beings, even a child, who is only three years old, might be able to say "Don't do wrong." But in the case of actual doing, even eighty years old man can not always do "don't do wrong" actually, because to say anything and to do it actually are absolutely different dimentionally. It is just the Buddhist wisdom for us to know the absolute difference between thinking and doing.


(35) Kyo-i thinks that Dorin is only telling him "Do not commit wrongs! Practice the many kinds of right!" through recognition of the conscious aim. Thus, he neither knows nor hears the truth that the time-honored [teaching] of not committing wrongs, and good doing rights, have been in Buddhism from the eternal past to the eternal present. He has not set foot in the area of the Buddha-Dharma. He does not have the power of the Buddha-Dharma. Therefore he speaks like this.

(Haku Kyo-i thinks that Master Dorin has simply said to Kyo-i that "Do not commit wrongs! Practice the many kinds of right!" through recognition of the conscious aim. However, Kyo-i does not know or hear that there are the time-honored teaching of not committing wrong, or good doing rights in Buddhism, which have been maintained as the eternal priciple. Therefore he does not step on the place of Buddhism, or he does not have power of Buddhism, so he has said like above mentioned.

In short Haku Kyo-i does not understand the Buddhist viewpoint, which is based on action, and so he has understood the problem only on the basis of intellect. Therefore he hasn't understood the true meaning of Master Dorin's Buddhist Realism at all.


(36) Even though we caution against the intentional commit-ment of wrongs, and even though we encourage the deliberate practice of rights, this should be in the reality of not committing.

(Even though we caution against the intentional commit-ment of wrongs, and even though we encourage the miscellaneous practice of rights, actually speaking those cautions and encouragements might not be committed in Reality at all.)

Even though there are so many recommendations of not doing wrong, and doing right, it might be the ultimate situations that any thing hasn't be violated at all just at the present moment.


(37) In general, the Buddha-Dharma is [always] the same, whether it is being heard for the first time under a [good] counselor, or whether it is being experienced in the state which is the ultimate effect. This is called correct in the beginning, correct at the end, called the wonderful cause and the wonderful effect, and called the Buddhist cause and the Buddhist effect. Cause-and-effect in Buddhism is beyond discussion of [theories] such as different maturation or equal streams; this being so, without Buddhist causes, we cannot experience the Buddhist effect. Because Dorin speaks this truth, he possesses the Buddha-Dharma. Even if wrongs upon wrongs pervade the whole Universe, and even if wrongs have swallowed the whole Dharma again and again, there is still salvation and liberation in not committing.

(Generally speaking, Buddhism is always the same even comparing between the situations, when we listen to Buddhism from an excellent Buddhist teacher for the first time, and when we have arrived at the ultimate Truth at the end. These situations are called the truth at the beginning, the truth at the end, or miraculous cause, miraculous effect, or Buddhist cause, Buddhist effect. The cause and effect in Buddhism are different from theories of different causes and morally neutral, or similarity between cause and effect, and so forth. Therefore we can say that it is impossible for us to have Buddhist effect without having Buddhist cause. Master Dorin has insisted this opinion exactly, and so we can think that he has maintained Buddhist Truth actually. Even though miscellaneous wrongs pervade through the whole world, and even though the miscellaneous wrongs swallow the whole Universe, such situations are just the perfect freedom relying upon no commitment.

Even though the whole world is full of miscellaneous wrongs, and the whole Universe has been swallowed by miscellaneous wrongs, such situations are just the perfect manifestation of the absolute freedom because of without commitment.


(38) Because the many kinds of right are right at the beginning, in the middle, and at the end, "good doing" has realized nature, form, body, energy, and so on, as they are.

(Miscellaneous rights are usually always right at the beginning, in the middle, and at the end, and so character, form, substance, energy, and so forth, of reverent rights, are usually realized actually.)

Character, form, substance, energy, and so forth, of reverent rights, are usually manifested as they are, because miscellaneous rights are prone to be realized actually.


(39) Someone who has come to know a single particle knows the whole Universe, and someone who has penetrated one real dharma has penetrated the myriad dharmas. Someone who has not penetrated the myriad dharmas has not penetrated one real dharma. When students of penetration penetrate to the end, they see the myriad dharmas and they see single real dharmas; therefore, people who are learning of a single particle are inevitably learning of the whole Universe.

(A person, who has understood the real situation of a single particle, can realize the Universe, and a person, who has realized one substance, can realize all things and phenomena. A person, who has not realized all things and phenomena, has not realized even one substance yet. When a person, who studied the total realization, has accomplished the perfect research, he can look at all things and phenomena, and at the same time he can look at also only one substance. Therefore
we can say that a person, who research only one molecule, can research the whole Universe without fail.)

All things and the phenomena are included in the whole universe, and so we can think that to know a real situations of a small thing is to know the whole situation of the Universe, and to know the whole situation of the Universe is completely the same as to know a single particle precisely.


(40) He does not hear Dorin's voice, which is more vivid than thunder, and so he says, "Even a child of three could express it!" as if to say that [Master Dorin himself] has not expressed the truth in his words. Thus [Kyo-i] does not hear the lion's roar of an infant, and he passes vainly by the Zen Master's turning of the Dharma-wheel. The Zen Master, unable to con-tain his compassion, went on to say, "A child of three can speak the truth, but an old man of eighty cannot practice it." What he was saying is this: A child of three has words which express the truth, and you should investi-gate this thoroughly. Old men of eighty say, "I cannot practice it," and you should consider this carefully. I leave you to decide whether an infant speaks the truth, but I do not leave the infant to decide. I leave you to decide whether an old man can practice, but I do not leave the old man to decide.

(Haku Kyo-i does not listen to Master Dorin's voice, which is much clearer and louder than a real thunder. Therefore Kyo-i says that even a three years old baby can express such an idea, for hinting at Master Dorin. This situation suggests that Kyo-i does not listen to a three years old child's Buddhist talk, and he has passed through Master Dorin's Buddhist talks failing to listen to. Therefore Master Dorin is inevitable to stop saying, and so he says that even though it is possible for a three years old baby to be able to say, even a eighty years old man can not do it actually. The intention of Master Dorin's words are that even a three years old baby has possibility to say the Truth, therefore we should research the situations sufficiently, and at the same time there is a real fact that even a eighty years old man has possibility not to be able to realize the real action to do, at all, and so we should consider the real situations sufficiently too. Master Dorin thinks that he wants for Kyo-i to permit saying everything, because Kyo-i is an outsider from the facts, but Master Dorin does never permit for the baby to say any opinion on the facts, because the bady is an insider of the facts. And at the same time Master Dorin thinks that he wants to permit to say everything for Kyo-i because Kyo-i is an outsider of the facts, but Master Dorin does never permit for the old man to say anything because the old man is just an insider of the facts.)

When we think the Buddhist philosophy, the most important efforts are to separate the two areas of absolutely different philosophies, that is, the one group is the group of idealistic philosophy and materialistic philosophy, and the other group is the group of philosophy of action and realism. In western philosophies we can find very gorgeous and valuable philosophies, that is, idealism and materialism, but I think that it is very difficult for us to find the philosophy of action and realism in the western societies. Even though we can find a so-called realism in the western societies, the so-cold realism in western societies is never true realism, but it is another name of materialism. Thinking the philosophical structure in the western societies, I suppose that it is impossible for us to find a realistic philosophy, which is the same as the philosophy of action in Buddhist philosophy. But in Buddhist philosophy we have the thoughts of four philosophies in it, and among them the philosophy of action is completely different from western materialistic realism. Therefore when we want to study Buddhist thoughts, it is very important for us to notice such facts. And I think that this chapter called "Shoaku-makusa" is very usefull chapter for us to think about the special meaning of "philosophy of action" in Buddhism.
End

Saturday, October 27, 2007

What are realistic aims in Buddhist Philosophy?

Dear Gudo Wafu Nishijima,

thank you so much for your clear answers. I am so happy having such a chance to ask
you questions,thank you!

Q1: It seems not easy to make clear to mankind today that actions beyond fame and
profit are not idealistic temptations and are not a part of idealistic philosophy but
are only realistic. How to explain it in terms of Buddhist Reality?Do we have to use
fame and profit as tools for a material survival? Fame and profit are not the wise
aim of our life.So what are the ultimate aims of an authentic Buddhist Life?

Thank you for your precious time to listen and to answer,thank you!
Best wishes
Siegfried Hohlfeld

Wednesday, October 24, 2007

Posture during ordinary daily activities

Dear Master Gudo Nishijima,

Thank you for your clear and precise explanation of the method for practicing Zazen.

Considering your theory about the direct effect of Zazen on the autonomic nervous system, what is your opinion on the best posture during ordinary daily activities, especially while sitting at a desk or at a computer?

Would it be beneficial to sit in the Lotus position, keeping the spine straight vertically, etc., for certain periods every day while working, in addition to regular Zazen practice?

Thank you and best wishes,
Chris Ferebee

Tuesday, October 23, 2007

To be balanced or not to be blanced - that is the question

Dear Master Gudo Wafu Nishijima,

thank you for all your precise and excellent answers! I am very sorry having lost some of
my own questions too! Here some new as follows.


Dear Dr. Siegfried Hohlfeld,

Thank you very much for your questions, and my answers are as follows.

Gudo Wafu Nishijima


Q1: Western Philosophy has such a problem getting away from dualistic thinking,getting
away from thinking and feeling at all, getting away from value, getting away from the habits
of good and bad and so on... What is the basic different procedure in Eastern Philosophy?

(Gudo) Among many Eastern Philosophies, I have only studied Buddhism, and so it is only possible for me to answer your question, which is related with Buddhism, but it is almost impossible for me to answer your quesions, which are related with philosophies other than Buddhism, I am afraid.

I think that Buddhism is a philosophy, which believes in only Reality itself. Therefore it has believed that idea is not real entity, and at the same time it has believed that sense stimuli, which we feel on our sense organs, are also not real entity. And I think that these facts suggest that Buddhism does not believe in idealism as the truth, and at the same time Buddhism does not believe in materialism as the truth. Because Gautama Buddha has thought that idea is just a kind of function in brain cells, and so it can not be Reality. And at the same time Gautama Buddha has thought that sense stimuli are only some kind of excitement of our sense organs, and so our sense stimuli on our sense organs can not be Reality too.

Therefore Gautama Buddha insisted that if we like to enter into Reality itself, it is necessary for us to act. And so he insists the necessity of Philosophy of Action. But I think that almost all philosophers in the world do not recognize the existence of Philosophy of Action, however, I think that if it is impossible for us to believe in the existence of Philosophy of Action, it might be completely impossible for us to believe in Buddhism.

In such situations Gautama Buddha has established the theory of four philosophies. First he has thought that idealism might be the first philosophy of human beings. But just after recognizing idealistic philosophy, Gautama Buddha inevitably notice the existence of materialism. Because it is necessary for us to recognize that we human beings have two kinds of mental and physical functions, the one is our mental consideration and the other is our physical perception. And relying upon such facts it is necessary for us to accept the two fundamental philosophies, that is, idealism and materialis.

Therefore we, human man beings, have been bothered so much because of existence of two so-called truths, which are called idealism and materialism for thousands of years since the Greco-Roman civilization. However Gautama Buddha has established his Realism relying upon his theory of four philosophies. Of course his Buddhist philosophy has been so difficult, that it hasn't been understood until 20th Century or 21st Century. However now we have begun to understand the true meaning of Buddhism, and so we, Dogen Sangha and Dogen Sangha International, have begun our efforts to explain the true meaning of Gautama Buddha's thoughts relying upon our blogs truoghout the World now.


Q2: Do you think some of the following guidelines can become important for DSI?

a) to keep the precepts and pure conduct.
b) to practice Zazen and improve the erect posture at least two times a day.
c) to rely on Reality and Reason.
d) to respect the strong will to the Truth.
e) to learn from the very exact Buddhist fundamental Philosophies (Dogen´s
Shobogenzo, Nagarjuna´s Mulamadhyamakakarika).
f) to transmitt Buddhist Principles by our sincere Action at the present moment
and our concrete Behavior in daily social life beyond fame and profit.
g) to use modern scientific knowledge and information technology.

What else might be absolutely necessary?

(Gudo) I think that the all guidelines from a) to g) are necessary, but among them I think that the two guidelines are especially impotant, that is, b) to practice Zazen and improve the erect posture at least two times a day, and the other one is e) to learn from the very exact Buddhist fundamental Philosophies (Dogen´s Shobogenzo, Nagarjuna´s Mulamadhyamakakarika).
Because without b) it is impossible for us to enter into the area of Action, and without e) it is impossible for us to grasp the Buddhist philosophical system exactly.


Thank you so much always
Siegfried Hohlfeld


Thank you very much for your excellent questions Gudo Wafu Nishijima

Monday, October 22, 2007

Doctor Siegfried:your another question

Dear Dr Siegfried,

Today I remember that I have received two groups of your questions, but even though I have sent one group of my answers by Dogen Sangha Blog already, during my process of sending them, I am afraid that I have lost the other group of your questions, and so if I have made such a mistake, I would like to ask you to send the other group of your questions again. I am very sorry for me to bother you so much.

With best wishes Gudo Wafu Nishijima

Sunday, October 21, 2007

How to promote DSI, Zazen and authentic Buddhism?

Dear Master Gudo Wafu Nishijima,

thank you for your answers,writings and excellent advice!Today some new questions
as foolows.


Dear Dr. Siegfried,

Thank you very much for your important questions. I would like to answer your questions as follows.

Gudo Wafu Nishjima


Q1: In his days Gautama Buddha- in his strong will to the truth- used all available and practible
informations and methods to find and form finally Zazen-action. What might he use in our
days to promote and refine Zazen? Would he use neuroscience and neurophysilogy etc. to
understand and improve the function of ANS-balancing?Would he use modern comm-
unication and organization to promote his sangha? Would he do so to a global extend?

(Gudo) I think that if Gautama Buddha has lived in 21st Century, and he knows the scientific knowledge about ANS, he might be very happy for him to have such a kind of exact scientific knowlelge of ANS, and he might use such a scientific knowledge in his Buddhist lecture frequently. And I think that if Gautama Buddha has noticed the existence of modern information technology, he might use also such convenient method so happily. And I think that Gautama Buddha might have so strong intention for him to explain the real meaning of Buddhist philosophy throughout the World by utilizing the all kinds of techinical methods too.


Q2: Master Dogen must have spent a lot of effort on the rules and organization of his sangha.
What was his leading principle to carry through and and to succeed with his instructions?
In which way have the authentic teachings be given to be accepted?How to open the mind
of monks and sangha-members for acceptence beyond fame and profit?

(Gudo) Master Dogen has thought that many kinds of Buddhist tradition has been transmitted by Boddhi Dharma into China, and so Master Dogen sincerely has hoped that those traditional Buddhist habits and teachings have been moved into Japan too. And Buddhist principles should be transmitted by four ways, that is, the very exact Buddhist fundamental philosophies, our daily life, which is supported by our concrete behavior, our sincere action at the present moment, and the so reliable universal Rule of Buddhism, that is, Reality itself. By practicing Zazen, when we notice that fame and profit in our social life are not the aims of our real life themselves, but they are only tools of Buddhist aim and so, we can notice that it is very stupid for us to pursue fame and profit as our aim itself.


Q3: How to promote new authentic teachers of Zazen? How to find more poeple
like Brad Warner and bring them together?

(Gudo) I expect that if all members of Dogen Sangha and Dogen Sangha International practice Zazen at teir home two times a day at least, and at the same time many kinds of blogs will explain the fundamental and exact Buddhist philosophies through blogs everyday, almost all people in the world will understand the Buddhist philosophy gradually, and it might be possible for us to cover the world totally by Gautama Buddha's teachings. Now we have many Buddhist excellent teachers in Dogen Sangha and Dogen Sangha International already, and we can expect that those kinds of excellent teachers will increase day by day, and so I believe that Dogen Sangha and Dogen Sangha International will become very big Buddhist organization through the world, and Buddhism will become the ultimate human philosophy in the Universe. Therefore I expect that all members of Dogen Sangha and Dogen Sangha International will become the same as Brad Warner.


Q4: What can be the constitution of DSI?Which are the leading principles of the
organisation to prevent a decline? Can we trust intuition and self-regeneration
without form and rule?

(Gudo) Now I think that Brad Warner has begun making his draft of Dogen Sangha International Rules, and I expect that the many principles, which I have written in my Dogen Sangha Blog might be included into the new draft of principles in Dogen Sangha International. I think that it is necessary for us to have so many and complicated principles in our organization at all, but we should expect to have a few important principles for us to get a very vigorous and true Buddhist organization.

Thursday, October 18, 2007

Announcement regarding 'TREELEAF ZENDO'

Hello All,

Nishijima Roshi has given his permission to my posting the following announcement here. I thank Nishijima Roshi for this idea, and for his recognition of the Treeleaf as its own Lineage. I am hoping that you will join us in celebrating this new birth and potential.

If anyone has any question about this or any matter, please feel free to write me at any time via our online Zendo:

http://treeleafzen.blogspot.com/

Gassho, Jundo Cohen

_______________________________



Hello,

At Nishijima Roshi’s suggestion (I had great resistance to the idea for many months, but I now believe that Roshi’s idea is wise), the “Treeleaf Zendo” through which I teach will be a separate Lineage deriving from Nishijima Roshi. Accordingly, we now withdraw and “go our own way” from Dogen Sangha/Dogen Sangha International, another branch of the tree of which Buddha and Master Dogen are the root, and Master Nishijima the core. All things are change, and this change will have no effect on my relationship with and love for my teacher, my position as the head of Treeleaf Zendo, or the nature of the “Dharma Transmission” bestowed upon me by Nishijima Roshi. I hope that Dogen Sangha International and Treeleaf Zendo will sail as two ships crossing the same vast ocean.

So that the reasons for this are not misunderstood, I would like to offer a brief explanation. I have discussed some of these issues before, but they are worth briefly repeating for the record, so that the situation is clear. They have nothing to do with my respect and love for Ven. Brad, who I think stands as a stimulating and positive presence within the many flavors of Zen Buddhism. I think he is, like many in Dogen Sangha, a superb teacher trying to find his own unique voice, a fine successor to Nishijima Roshi, and that he has potential to be a good President of Dogen Sangha International.

There is no need to repeat in detail my reasons, but my objections originated from concern for the organization itself. For a long time, I and others attempted to express these several concerns from within the organization. However, as the saying goes, “too many cooks spoil the broth”. Thus, Master Nishijima suggested that we could each go our own way and each “do our own thing”. It is a wise thought. It reflects the history of the countless branching lineages of Zen Buddhism over the centuries, the reason why the lineages keep perpetually branching!

As expressed in Brad’s fine letter of yesterday, some of us see Dogen Sangha International as an umbrella body uniting all the various teachers who are Dharma Heirs to Nishijima Roshi (and other students of Nishijima’s teachings) in many separate Sangha, in many countries, all of us upholding his teachings, and possessing love and respect for our teacher. However, some of us in the organization feel that, in the 21st century and after the countless cases of power, financial and other scandal within various Zen and other Buddhist Sangha around the world (please see the following) …

http://www.strippingthegurus.com/stgsamplechapters/zen.asp

… a de minimus degree of checks and balances, and input into decision making, is a fundamental necessity. The idea is now long vanished within almost all Sangha and Buddhist organizations in the West that no system of oversight is required. As a lawyer with quite a bit of experience with Buddhist and other organizations and the problems that can occur within them, I know that there is a middle ground between chaos and disconnection vs. a bureaucratic or rigid organization, and that a certain degree of regular communication and interchange among members should always be encouraged in such a body. To assert otherwise is short-sighted. Decisions should not be rendered on a whim, and especially not on a single person’s whim. Finally, in any Buddhist organization, there should be constant care and attention to the Precepts … they exist for a reason and are not a matter of “do as you feel” or that “the teacher is always right just because he/she is the teacher.” Although I will no long be in a position to say so, I believe that a lack of attention to the meaning of the Precepts within Dogen Sangha, and an over-emphasis on Zazen Practice alone, has been one major cause of various problems that have arisen in the past within the Sangha.

Zen Buddhism is now in a period of rapid change, keeping some traditions while modernizing others. In the views and experience of some members of Dogen Sangha, authoritarian or fuedal thinking on governance needs to be left to the 15th Century. I will not live under such an antiquated system, especially without any checks upon it and without much emphasis on the guidance of the Precepts. For some reason, Dogen Sangha is trying to stay feudal and traditional in its method of governance, but modern, hip, loose and liberal on the issue of standards and the Precepts. The choice should probably be the other way around. In any event, this is just a difference of vision between the new president of DSI and several of its members. While it would have been possible to patch it over, or ignore the issue through silence, the present solution is best.

So, some of us are sailing off under separate sails. Several ships on the same ocean.

Thank you, Roshi. You proposed a very wise plan. I hope to see you again when we are back to Japan, offer bows, and that you will sit again on my daily “Sit-a-Long with Jundo” Zazen netcast.

http://treeleafzen.blogspot.com/2007/08/sit-long-with-gudo-jundo-kashaya.html

Nishijima Roshi wrote me today to say that he will continue to fight for needed reforms in Buddhism as it currently exists in our world, and that "I will do my best until to my death".

I responded:

"I will do my best to help you in your work, as your loyal and loving student. That will never change."


Gassho, Jundo Cohen

Ven J.M.Cohen and Dogen Sangha and Dogen Sangha International

Dear All Members of Dogen Sangha and Dogen Sangha International,

Recently James Cohen and I have a talk about our Buddhist views, and unfortunately we have found rather big differences between our thoughts.

And thinking such situations we have decided that it might be better for us to work separately from each other for promoting Buddhism.

Therefore James Cohen will work for Buddhism separately from Dogen Sangha and Dogen Sangha International, relying upon his Treeleaf Zendo. Of course he is one of my Dharma Heir, and so even though he does not belong to both Dogen Sangha and Dogen Sangha International, our communication will continue as before.

James Cohen will report a very miserable situations of Buddhist societies today in his comments, but unfortunately such a miserable situations of Buddhist societies are true now, and so we have established Dogen Sangha and Dogen Sangha International to destroy such kinds of serious situations of Buddhism today.

Therefore I would like to ask you all members of Dogen Sangha and Dogen Sangha International to cooperate with us for destroying so bad Buddhism today, and relying upon Master Dogen's Buddhist thoughts to establish True Buddhism in 21st Century, I hope.

With best wishes Gudo Wafu Nishijima

Monday, October 15, 2007

The Opinion of the New President of Dogen Sangha International

Dear all members of Dogen Sangha International

Recently I have received an email letter from the new president of Dogen Sangha International, Ven Brad Warner. And reading it I have felt that there is a new tendency in Buddhist organizations, which is sincerely thinking of the future situations of Buddhist organizations.

Therefore, receiving the writer's permission, I would like to show the contents of it to all members of Dogen Sangha International (DSI). I think that it is very important for us to think about the problem of promoting Buddhist organizations more and more in future.

Gudo Wafu Nishijima


(Ven Brad Warner's e-mail letter)

Dear Nishijima Sensei and Dogen Sangha Members.

I’ve received a number of e-mails in the past few months regarding various peoples’ concerns about Dogen Sangha International (DSI) and its future under my leadership. It is obvious that some members of the group have a very passionate interest in what DSI is to become. But it is just as obvious that the majority of the members of DSI are far less emotionally aroused by the matter. I’ve received more e-mails of support than of condemnation and many of you have not written at all. Which is fine. There is never any necessity to voice an opinion if you don’t wish to do so.

Among the various proposals I’ve received, there is one characteristic that stands out. All of the proposals I have received thus far for the future of DSI have suggested that the group should become more institutionalized, more ceremonial, more formalized, more bureaucratic, more hierarchical, and more political. I understand that some of you have spent a lot of time, effort and energy to formulate such suggestions and write them down, often in a language that is not native to you. I appreciate this effort. My own job with Tsuburaya Productions requires me to write numerous business proposals in Japanese and I know how much work it takes just to put your thoughts into words in a foreign language. However, I am sorry to say that I must reject all of these suggestions entirely. I do not do so lightly, though. So I would like to explain why.

Dogen Sangha has never been a bureaucratic, formal, hierarchical, political institution. It is vital that it never become one. I entered Dogen Sangha specifically because it was not a rigid formal institution. I had seen such formal and bureaucratic religious institutions and I had no interest in them whatsoever. Had I wanted to join the type of Buddhist institution that emphasized ritual and rank I had many others to choose from. But there are very few like Dogen Sangha where the emphasis is purely upon practice.

I didn’t begin my study of Buddhism with the intention of ever becoming the leader of a Buddhist organization. I have no interest in politics or bureaucracy. I am not in this for power or money. I have no desire at all to convert others to my way of thinking or to impose my will upon anyone. I didn’t even want to become a monk. I didn’t like the robes. I didn’t like the ceremonies. I still don’t. I just wanted to practice. That remains my only interest in Buddhism. Just practice. Only practice. Nothing more than practice.

I began my study of Buddhism not because I wanted some position within an organization but because there were burning questions I needed to know the answers to. To a large extent, my practice has helped me resolve these issues. Because the practice is useful and beneficial, I would like to make it available to others. And that is all.

I assume many of you share similar sentiments and that your reasons for joining this sangha were something like mine.

Institutional position is not Buddhism.

If DSI were intended to be an organization of people who could memorize and perform complex Buddhist ceremonies flawlessly, Nishijima Sensei would have spent his time and energy teaching us those ceremonies and drilling us on them until we could do them perfectly. But he has never done so. In fact his attitude towards the ceremonial aspects of the practice has always been very casual, almost indifferent. "It's just a hobby," he says. It is perfectly OK for our own attitude to be the same. We need to take these ceremonies seriously, of course. But even taking something seriously has a variety of meanings and expressions. Hobbies should be enjoyable.

If DSI were intended to be an organization of people of various ranks who voted on issues and played politics, Nishijima Sensei would have established this many years ago. He has not. Nor will I ever establish anything like this in the future. Never.

Although all of us are deeply committed to our practice, we are not an organization of professional monks. Nishijima Sensei has always emphasized to all of us that Buddhist teaching is not to be a career, it is not to be used as a source of income. Most of us have regular jobs in secular society, just as Nishijima Sensei had until his (very late) retirement a few years ago. Few of us have the time or energy to put into maintaining DSI as a bureaucratic institution. I certainly do not. Nor do I plan to make the time.

DSI will always be a very loose organization with very few rules. We are devoted to the daily practice of zazen and to the teachings of Master Dogen. That’s really all there is to it.

It’s not necessary to worry too much about what others think of our group even if those others call themselves Buddhists. If there is anything I’ve learned from my work as a musician and writer it’s that any time you create something, there will always be someone to say it’s not good enough, or it’s not what they wanted or expected. On some rare occasions these critics have something valuable to contribute. But for the most part they are only expressing their opinions and such opinions are often ill-informed and have little value. It is far more important to find our own true and balanced way than to try to conform to the unbalanced expectations and desires of others — even when more people seem to disagree with you than to agree with you.

I am not terribly concerned with the present state of communications among the membership. It’s fine as it is. I would like to put together a database containing the names and contact information of all members. When someone performs jukai or dharma transmissions I think it would be best to let me know about them so they can be included in this database. But I will not make even this a requirement. As far as members telling each other their current whereabouts or activities, that is strictly up to the members themselves. If they wish to share that information, they may do so. If they wish to withhold it, that’s also fine. If they just forget to mention it, this too is fine. There is no problem.

I will never require Nisjijima Sensei’s dharma heirs to meet. It is an unrealistic expectation and would be a logistical nightmare. There would never be a time or place when and where everyone could attend, so only those privileged enough to be able to make the trip would be represented. It would be ridiculous. If such a meeting is ever proposed, I will strongly oppose it and I will not attend.

There will be no board of directors of DSI. There will be no voting on any issues. There will be no members elected for limited terms. There will be no ranking of members. In registering the group legally I have found it necessary to name a treasurer and a secretary. These are just provisional appointments to fulfill legal requirements. Beyond that no more such appointments are necessary now, nor will they ever become necessary. I’m afraid that DSI has never been and will never become a democratic institution. I know that doesn’t sit well with some members. But please consider that DSI has never been democratic in the past, so the organization you’ve been involved with up until now was not a democracy either. This doesn't mean it's a dictatorship, though. I do not plan to dictate anything to anyone. There may not be a word yet for what it will be. But democracy and dictatorship are not the only options.

As for unity within the community, I’m afraid this is impossible to enforce. So no attempt will ever be made to do so. There may be extreme cases in the future in which someone presents him or herself as a teacher in DSI yet teaches something that is radically different from what Master Dogen taught. If something like this happens, it will be dealt with in an appropriate manner. I hope such cases will be rare or non-existent. In the case of someone who deliberately disrupts the peace of the membership, this will also be dealt with. Again, we hope such things do not happen. We are a very diverse group. Not all of us teach the same way. Nor should we attempt to do so. Any attempt to standardize our ways of teaching would be counter to the very core of what Dogen Sangha has always stood for. I will not force or even expect anyone else to teach Buddhism my way. Anyone who expects me to teach Buddhism their way will be disappointed.

Please forgive me if any of the foregoing seems confrontational or negative. It is not intended to be. Nishijima Sensei has asked me to become his successor. I take the appointment seriously. He has made this appointment because he believes I am the best one to lead the organization. You may not agree. In fact, I don’t even agree sometimes! But I accepted his appointment and this is the way I will handle it. It has only recently occurred to me that perhaps he chose me specifically because I have such a strong aversion to making the group more democratic, bureaucratic, formal and institutionalized. Perhaps he trusts me to firmly resist any attempts to do so.

There is a lot of trust involved in this kind of structure. I trust that we are all committed to zazen practice and the teachings of Master Dogen. I trust that in your role as teachers in DSI these will be your main criteria for action. I hope that you trust me as well.

I suspect that a few of you may be itching right now to dash off a clever, sarcasm-laden response to this e-mail so that all members can enjoy your witty put-downs of my pitiful ideas. But please note that this e-mail is addressed Nishijima Sensei with CC to you. So it may be best to wait for his response first. Certainly I will not read any other responses before I read his.

Take heart, though. There is always a chance he will say that everything I said here is wrong, declare that I am no longer his successor and appoint someone else. That person could be you! This would certainly be a tremendous relief for me. I’m not joking when I say that either. So why not wait and see what Sensei has to say?

Vegetable rights and peace,

Brad

Friday, October 12, 2007

Dreams and Reality

Dear Sensei,

now I am studying chapter 38 of Shobogenzo, “Preaching a Dream in a Dream (Muchu-setsumu). You told me already that this is a similar teaching as Freud found in psychology.
My questions are:

Q1) Sometimes our dreams transcend our “normal” consciousness that we have during the day, because then it is hindered by opinions, “allowed and not allowed” considerations, a lot of delusions etc. And by this we suffer. So in the dreams the reality could become free of that. Is this the teaching of Master Dogen?

Q2) Freud is saying that dreams are using something like a mask to tell the truth even in dreams. How can we get rid of these masks hiding the clear reality? Are the masks dependent of idealism and materialism? How is the situation in the Supreme Reality of Buddhism (4th. philosophy)?

Thank you very much for your effort and with best wishes
Yudo Juergen

Thursday, October 11, 2007

Important principles in Shobogenzo (9) Keisei-sanshiji

209]

(1) When we each get rid of our husk, we are not restricted by former views and understanding, and things which have for vast kalpas been unclear suddenly appear before us.

(When we have realized the perfect freedom relying upon our balanced state of ANS, by transcending our former views and understanding, we can experience the Realistic state, which hasn't been realized for us for limitlessly long years.)

When we do not realize the really balanced situations of ANS, without having the equality between Sympathetic Nervous System (SNS) and Parasympathetic Nervous System (PNS), it is perfectly impossible for us to get the state, where the function of SNS and the function of PNS show plus/minus = zero. Therefore when our SNS is stronger, we have to be idealistic, and when our PNS is stronger, we have to be materialistic. Therefore it is impossible for us to experience the perfectly balanced real situation, which is our originally natural situations of peacefulness and joy.

210]

(2) It is a shame that sounds and forms have been hiding in the mountains and waters. But we should be glad that there are moments in which, and causes and conditions whereby, [real sounds and forms] show up in the mountains and waters. The Tongue's manifestation never flags. How could the Body's form exist and vanish?

(It is regrettable that mountains and rivers conceal sometimes their voice or form, but at the same time it is very joyful that there are time, and causes and circumstances, where mountains and rivers manifest their voice and form. The physical tongs of rivers do never seem to be lazy or tired. And so how is it possible for physical form of mountains to have their existence or disappearance.)

It is regrettable that mountains and rivers do not manifest their form and voice, because our ANS is not balanced, but when our ANS is balanced, mountains and rivers manifest their form and voice so sufficiently. Of course there is no laziness or tiredness in mountains and rivers, and there is no existence or disappearance in their physical forms and substances.

215]

(3) Finally, he makes the following verse:
At a single stroke I lost recognition.
No longer need I practice self-discipline.
[I am] manifesting behavior in the way of the ancients,
Never falling into despondency.
There is no trace anywhere:
[The state] is dignified action beyond sound and form.
People everywhere who have realized the truth,
All will praise [these] supreme makings.
He presents the verse to Dai-i. Dai-i says, "This disciple is complete."

(At last, he makes the following verse:

When I have listened to the striking sound, I have throne away my recognition at once.
Since then it has become not necessary for me to regulate myself intentionally.
My behavior can manifest the similar conducts to ancient Masters,
And doesn't fall down into a desparate state at all.
I do never leave any trace at every place at all,
And so my dignified behavior might be,
By many people, who have arrived at the truth, in many districts,
Praised as the best behavior among the best.

When Master Kyogen Chikan presents the verse to the Great Master Isan Reiyu, Master Isan says, "This student has arrived at the Ultimate."

218]

(4) It is spring, and the peach blossoms are in full bloom. Seeing them, he suddenly realizes the truth. He makes the following verse and presents it to Dai-i:
For thirty years, a traveler in search of a sword.
How many times have leaves fallen and buds sprouted?
After one look at the peach blossoms,
I have arrived directly at the present and have no further doubts.
Dai-i says, "One who has entered by relying on external phenomena will never regress or falter."

(It has been spring, and the peach blossoms are in full bloom. Seeing the gorgeous situatios of the fields, where flowers of peaches are in full bloom, Master Rei-un Shigon suddenly realizes Reality itself. Therefore Master Rei-un makes the following verse, and he presents it to the Great Master Isan Reiyu.

I have been searching something sharp like a sword for 30 years like a traveler.
During the time, treeleaves have fallen down many times, and twigs spread too many times.
However, just after looking at the so gorgeous peach blossoms actually,
Having arrived at the present moment, I have thrown away the whole doubt.

Master Isan Reiyu says, "A person, who has entered into the Truth relying upon the external phenomena, will never regress or falter.")

Master Rei-un Shigon has practiced Zazen for more than 30 years, and one day he has taken a walk in a mountain for recreation. And when he takes a rest on the foot of the mountain, he looks at the so gorgeous scenery of peach blossoms, which are in full bloom in the fields. And then he has been instructed that this world really exists. Therefore we can think that Reality sometimes manifests itself relying upon the external world.

220]

(5) A monk asks Zen Master Chosa [Kei]shin, "How can we make moun-tains, rivers, and the Earth belong to ourselves?" The Master says, "How can we make ourselves belong to mountains, rivers, and the Earth?"

(One day, a monk asks Master Chosa Keishin that how is it possible for the monk to have mountains, rivers, and the Earth identify with himself. But Master Chosa Keishin instructs the monk that the monk himself should be identified by mountains, rivers, and the Earth.)

Then Master Dogen adds his comments after Master Chosa's words that we should never think about
the relation between the subject and the object between Nature and ourselves. Therefore Master Chosa has added his words as an instruction for the monk after the monk's words.

221]

(6) One day Shisen, a lecturer of a philosophical sect, asks him, "How does pure essentiality suddenly give rise to mountains, rivers, and the Earth?" Questioned thus, the Master preaches, "How does pure essentiality suddenly give rise to mountains, rivers, and the Earth?"

(One day Shisen, a lecturer of a philosophical sect, who has understood Buddhism only on the basis of intellectual philosophy, asks a question to Master Roya Ekaku. However, Master Roya Ekaku has instructed the lecturer that the pure essentiality is just the same as mountains, rivers, and the Earth, and so it is not adequate for us to divide the pure essentiality and Nature into two parts.)

Master Dogen recommeds us not to divide Reality into two parts of the pure essentiality and Nature, because we are just living the golden Reality, if our ANS is just balanced at the present moment.

222]

(7) Remember, if it were not for the form of the mountains and the voices of the river-valley, picking up a flower could not proclaim anything, and the one who attained the marrow could not stand at his own place. Relying on the virtue of the sounds of the river-valley and the form of the mountains, the Earth and all sentient beings realize the truth simultane-ously, and there are many buddhas who realize the truth on seeing the bright star.

(We should remember that if there were not any form of the mountains and the voice of the river-valley, or Nature, Gautama Buddha's lecture, in which he picks up a stalk of flower for suggesting Nature, and Master Taiso Eka's behavior of bowing three times in front of Master Boddhi Dharma, and coming back to his own position again, can not occur at all. Therefore we should think that without relying upon Nature, we can never experience the same experience as Gautama Buddha that mountains, the Earth and all sentient beings realize the Truth at once. And it was also impossible for anyone to realize the Truth on looking at the bright star like Gautama Buddha at all.)

In short, if there is no Nature, it is perfectly impossible for any kind of religious facts can occur at all.


(8) Though they have received a life, they have no will to pursue the Dharma for the Dharma's sake, and so, when they meet the real Dharma, they doubt the real dragon, and when they meet the right Dharma, they are disliked by the right Dharma.

(Even though they have received their own valuable human life, they do not have their own intention to get the Rule of the Universe as the Rule of the Universe itself, therefore when they have met the true Rule of the Universe, they have doubts about the real Truth, and even though they have met the Truth already, they are sometimes fled by the Truth because of their own ignorance.)

Even though we have been born as human beings, sometimes we do not have any intention to get the Truth, therefore sometimes we fail to get the Truth itself actually, and sometimes because of our attitudes to live as human beings are bad, we have to lose our important chances to get the Truth in facts.


(9) After they establish the bodhi-mind, even though they will pass through the cycle of the six states or the four they will pass through the cycle of the six states or the four kinds of birth, the causes and conditions of that cyclical course will all become the actions and vows of the state of bodhi.

(Even after we have established the will to the Truth, there might be many cases, where we can not avoid committing wrong acctions of six careers as hell, hungry ghosts, animals, angry demons, human beings, and gods, or four kinds of birth as birth from the womb, birth from eggs, birth from moisture, and birth from metamorphosis. However, even though it is impossible for us to avoid committing such kinds of miscellaneous cause and circumstances of careers, those causes and conditions of the cyclical lives will become all into actions and vows of arriving at the Truth.)

Even if we were so diligent to pursue the Truth after having begun to pursue the Truth, it is impossible for us to avoid committing bad conducts actually. However Master Dogen consoles us kindly that even we have committed our mistakes after establishing the will to the Truth, our those mistakes, which we have committed, will become the cause and conditions of our arriving at the Truth during our life.


(10) From the time when the Tathågata was in the world until today, many people have seemed to consider that our concern in learning the truth is to get fame and gain. If, however, on meeting the teachings of a true master, they turn around and pursue the right Dharma, they will naturally
attain the truth.

(From the time when Gautama Buddha was in this world until today, there have been so many people, who seem to think that it is the most important concern in learning the Truth for them to be successful in getting fame and gain. If, however, they have met true Masters fortunately, and they pursue the true Dharma by changing their original intention, they might get the Truth as the natural process.)

There are so many cases that Buddhist practitioners have begun their Buddhist study for getting their secular fame or economical gain. Even in such cases, however, meeting with the true teachings of excellent Masters, if they pursue the Universal Rule changing their original vulgar intention, they can also naturally get the Truth.


(11) Moreover, we should not forget the determina-tion we had when we began the joyful pursuit of the Buddha's truth. That is to say, when we first establish the will, we are not seeking the Dharma out of concern for others, and, having discarded fame and gain [already], we are not seeking fame and gain: we are just single-mindedly aiming to get the truth.

(Furthermore, we should never forget the time when we have decided to pursue the Buddhist Truth sincerely for the first time. At that time we never want to pursue the Truth for getting other's praise at all, but we have thrown away our whole greed for fame and gain totally. Our sincere hope is never to get fame or gain, but it is just to get the Truth solely.)

When we remenber the time as we are going to become a monk or nun, we are never thinking for getting any kind of fame or gain at all. Therefore when we have become having greedy to get fame or gain in our Buddhist life, we should remember the time, when we have had the so sincere and so pure mind to pursue the Truth. Then it is possible for us to recover our mind to pursue the Truth solely, and we can come back the joyful condition of us, who are enjoying our original will to get the Truth as before.

230]

(12) A former buddha has said, "Do not get close to kings, princes, ministers, rulers, brahmins, or secular peo-ple." This is truly the form of behavior that people who want to learn the Buddha's truth should not forget. [When] bodhisattvas are at the start of learning, their virtue, in accordance with their progress, will pile up.

(The Buddha in the past, Gautama Buddha, said, "Don't be too much closer to kings, princes, ministers, main officers, brahmins, or laymen." This attitudes should never be forgot by everyone, who wants truly to pursue the Buddhist Truth. Without forgetting this idea, the virtue of Bodhisatva as begginers will be accumulated as more as possible to follow this teaching further.)

Gautama Buddha has taught us that we, Buddhist monks should never be too much familier to kings, princes, ministers, main officers, brahmins, or laymen. And Master Dogen has proclaimed that this teaching is very important for Buddhist practitioners as beginners, and if they follow these teachings of Gautama Buddha sincerely, the progress of their studying Buddhism much more faster than usual.

232]

(13) Moreover, there have been examples since ancient time of the God Indra coming to test a practitioner's resolve, or of mara-papiyas coming to hinder a practitioner's training. These things always happened when [the practitioner] had not got rid of the will to fame and gain. When the [spirit of] great benevolence and great compassion is profound, and when the vow to widely save living beings is mature, these hindrances do not occur.

(Furthermore, there have been examples that the God Indra has come down to test a practitioner's resolve, or Papiyas has come to hinder a practitioner's training. But those things always happen when the practitioners had not got rid of the will to fame and gain. However, if the practitioner's mind is not attachef to fame and gain, because the spirit of great benevolence and great compassion of Gautama Buddha is so profound, that such kinds of hindrances do not occur at all.)

When I have met Master Dogen's Buddhist philosophy in my young age, I have been so excited its excellency actually, however, there has been only one problem, which is just the Master Dogen's idea that he strongly refuses for us to get fame and gain. Reading such opinion of him, I have worried that at that time because I have been very ambitious for me to get fame and gain, and so it was rather difficult for me to understand why Master Dogen recommends us so strongly to give up getting fame and gain. Laiter, however, I have noticed that even though it is very important for us to get a social position or money, but at the same time I have recognised that to get social position or money is useful only for to get the means of human life, but it is impossible for us to think that getting social position or money is just the aim of our life. Therefore if we pursue fame or gain as our aim of our life, we must feel very sad at the end of our human life. because even though we have got the means of our human life by getting fame and gain, but we have never arrived at our aim of human life to get the Truth.

233]

(14) In general, a beginner's sentimental thinking cannot imagine the Buddha's truth – [the beginner] fathoms, but does not hit the target. Even though we do not fathom [the truth] as beginners, we should not deny that there is perfect realization in the ultimate state.

(Generally speaking, a beginner's sentimental thinking cannot fathom the Buddha's Truth first, therefore it is usually true for beginners to be impossible to suppose the ultimate contents of Buddhist Truth. Actually, however, at the stage of the end even the former beginners can arrive at the true Buddhist conclusion, and such situations are usually real facts.)

Therefore in the case of beginners, it is necessary for them to think that their supposition of the ultimate Buddhist conclusion might be different from the True Buddhism itself. But it is necessary for them not to worry about such situations, because after their efforts of pursuing the true Buddhism, they can arrive at the true Buddhism at last.


(15) [Still,] the inner depths of the perfect state are beyond the beginner's shallow consciousness. [The be-ginner] must just endeavor, through concrete conduct, to tread the path of the ancient saints. At this time, in visiting teachers and seeking the truth, there are mountains to climb and oceans to cross. While we are seeking a guiding teacher, or hoping to find a [good] counselor, one comes down from the heavens, or springs out from the earth.

(The deep state of experienced Buddhist practitioners are completely different from the shallow knowledge of beginners. Therefore in the case of beginners they should only make their efforts to step on the footprints of former experienced Buddhist practitioners. In such situations if we look for a Master for pursuing the Truth, sometimes we have to climb up mountains utilizing even ladders or navigating the ocean. However, if, we sincerely search for an excellent Master or anxiously hope to meet a splendid teacher, they will fall down from the heaven, or they will gush out from the ground.)

A imaginary dream of beginner's enlightenment in Buddhism is completely different from the ultimate realization of true Buddhism in the phase of accomplishment. Therefore in the case of Buddhist beginners they should throw away their own imaginary dream, and it might be the best way for them to step on the footprints of former excellent Masters. And in such an attitude if we pursue the Buddhist Truth, even though there might be many difficulties and hard situations, but we can arrive at the ultimate Truth at last.

236]

(16) Furthermore, if the mind or the flesh grow lazy or disbelieving, we should whole-heartedly confess before the Buddha. When we do this, the power of the virtue of confessing before the Buddha saves us and makes us pure.

(Furthermore, if our mind or body becomes lazy or disbelieving, we should confess our laziness or disbelieving whole-heartedly before Gautama Buddha. Then the power of the virtue of confessing our laziness or disbelieving before Gautama Buddha, saves us and makes us pure.)

In our daily life sometimes we are prone to become lazy or disbelieving in Buddhism, but in such a situation, we should confess such a situation in front of the Gautama Buddha's image. And just such a behavior saves us from our laziness or disbelieving actually. It is rather surprising that even Master Dogen has confessed such a fact.


(17) Let me share in their compassion. In the past, Buddhist pa-triarchs were [the same as] us, and in the future we may become Buddhist patriarchs.

("Please give me your benevolence!" Even in the case of Gautama Buddha, before he has realized the Truth, he has been also the same as us, who have been also only students of pursuing the Truth, therefore it is not only a kind of dream for us to become a Buddha in future.)

Not only Gautama Buddha, all Buddhas have been ordinary people befor they have become Buddha, and so it is not necessary for us to worry about whether we can become Buddhas, or not.

Tuesday, October 9, 2007

Master Gudo: Zazen and Joriki?

Master Gudo:

I've often heard in some text on Zen about the importance of developing "Joriki Power"(the power of concentration. I also know that Dogen said," Zazen is not learning concentration."

My question is this: When doing Zazen as you or Dogen instruct, is concentration developed even though that is not the goal?

Thank You


Dear Al Coleman San,

In Master Dogen's Buddhist theory, he does not use the words "Joriki Power", and so I think that such words mught be used in Rinzai Sect.

In Master Dogen's thoughts he insists that "Zazen is not learning concentration," and the meaning of his words are that Zazen is not any kind of efforts to become something, but if we keep the authentic posture of Zazen, our autonomic nervous system (ANS) becomes balanced, and so we can sit Zazen in the balanced situations. In other words in Zazen to keep the authentic posture is important, and if we keep the posture, we can experience the balanced state of ANS.

Therefore we can think that the balanced ANS is not the aim, but it is the natual situation when we are keeping the authentic posture.

With best wishes Gudo Wafu Nishijima