Zen

Asian History Japan

DOGEN AND THE MEANING OF ZEN

Dogen (1200-1253) first studied the Tendai doctrines, but later moved to the Kenninji to study Zen. In 1223 he went to Sung China, and upon his return in 1227, became the founder of the Soto sect of Zen in Japan.

Like Eisai (1141-1Z15) before him, his efforts met hostile reception from the established Tendai sect, but unlike Eisai he avoided patronage from temporal powers. In 1243 he established the Eiheiji in Echizen (the present-day Fukui), away from Kyoto, and insisted on the application of rigorous discipline in the training of his disciples.

Among his works are the Shobo Genzo (Collection of the True Law), a monumental work in 100 volumes, which contains his view of the truth concerning Zen Buddhism. A smaller work, the Shobo Genzo Zuimonki (Occasional Conversations on the True Law), contains the conversations of Dogen, as recorded by his disciple Ejo, who was a few years his senior. His dedication to Zen, to austerity, and to right living is well reflected in the following selections from the Zuimonki (Conversations). Note also his mastery of Confucian classics, and his skillf'ul use of Conf'ucian precepts for the propagation of Zen. Often Zen is said to be influenced deeply by Buddhism and Taoism. But in this and in other instances, the cultural influence of Confucianism should not be overlooked.

9 Conversation with the Master

(a) Knowing the Way in This Life

At an evening conversation, the Master, Dogen, said: "Confucius once said, 'If one gains knowledge of the Way in the morning, there will be no regret in dying the same evening.' Anyone who is studying the Law of Buddha today must have a similar resolution. In the immemorial kalpa of times, we experience many existences, being born vainly and dying vainly. This time we have the rare opportunity of being born as human beings, and being able to hear the teachings of Buddha. If we do not gain enlightenment this time, how can we expect to gain enlightenment in the many, many incarnations that may follow. One may hold his life dear and aspire to live forever. But that is not an attainable goal. If this is the life with which we must part one day, is it not better to spend every available moment for the sake of the teachings of Buddha, which will bring ioy forever?"

"Regrettable is the one who thinks only of the future and of the livelihood for tomorrow. Such thoughts bind him to this world which he must renounce, and preven't him from pursuing his training in Buddhism. Thus he aimlessly wastes away the remaining days and nights of his life. Abandon thoughts for tomorrow. Come death by starvation or from freezing. Even if there is no means of survival for tomorrow, it is better to hear the teachings of Buddha and share in his wisdom today and perish, than to forsake the teachings. This determination is called religious awakening. With it one can gain understanding of the teachings of Buddha. Without it, no matter how long he may train in the Way of Buddha, he still cannot attain enlightenment. He may give an appearance of renouncing the world, and study the teachings of Buddha, but without a positive commitment. Secretly he may be more concerned with the clothing for summer and winter, or with the livelihood for tomorrow and for the next year. People who have taken this attitude are not unknown to us. It is obvious that this is not the way to understand the teachings of Shakamuni."

(b) On Good Deeds

At an evening conversation, the Master said: ?.. The one who does good deeds and expects to be appreciated, does something better than cornmitting a bad deed. However, he does so for his own benefit and not for others. A truly righteous man does good deeds without letting his beneficiary know of his deeds. He does good deeds freely and does not expect that in the future someone will recognize his deeds. A monk must have a resolve far greater than this. In treating all sentient beings, he must not discriminate between those who are close to him and those who are scarcely known to him. He must be able to treat everyone equally for the sake of his salvation.

In doing something helpful either for the laity or for the priests, he must not think of his own benefit. People may not recognize or appreciate his work, but he must with the singleness of heart do good for them. Furthermore, if he has this resolve, he must not let others know that this is his resolve.

"Traditionally a monk renounces not only the world but also himself. If he has truly renounced himself, how can there be a desire to be recognized or appreciated by others? This does not mean that one can freely commit malicious acts, irrespective of the feelings of others. That is, of course, against the will of Buddha. "I beseech all of you to do good for others, without having thoughts for recompense or for attaining fame. If you can selflessly dedicate yourselves for the sake of others, you have taken the first step toward effacing yourselves. And to attain this first step, first think of the impermanence of life. The one cycle of birth and death is like a dream, and time fritters away. Life is evanescent like a dew-drop, and time passes without waiting for men. Take heed that all of us are [on this earth] but for a moment. Thus even on the least of things do good to others, in order to follow the will of Buddha."

On New Year's eve, the second year of Katei [February 3, 1237], Ejo was installed as the chief abbot of the Koshoji.... On that occasion, Dogen gave the following sermon....

"I shall now discuss with you how the teachings of Zen Buddhism are transmitted to us. The first patriarch, Bodhidharma arrived in China and resided in the Shao-lin temple in Mt. Sung, sitting in meditation (zazen) and gazing at the walls, to await the arrival of a propitious time. On the twelfth month of that year, venerable Hui-ko (487-593) became his disciple. The first patriarch, aware of the superior talent of Hui-ko, gave him all the necessary training, and in recognition of the latter's attainment of enlightenment, transmitted his robe and the Law, [and made him the second patriarch]. Thereafter the transmission was made to the succeeding patriarch, and the Law is widely spread today.

"Today we are establishing a new temple, and are welcoming to its honored place the first chief abbot, to let lcm represent me in teaching the priests. Do not worry if there are only a few novices. Nor must you be unduly concerned because this happens to be your first experience. Shan-chao of Sung was said to have only six or seven disciples, and Wei-yen (751-834) of T’ang had less than ten. However, all followed the teachings of Shakamuni,and while the number was small, the monasteries prospered.

"One monk gained his satori by hearing the sound of a bamboo hitting against roof tiles. Another attained his enlightenment by observing the opening of peach blossoms. Can a bamboo differentiate between sharpness and dullness or between doubt and enlightenment? Can a flower distinguish between shallowness and depth or between wisdom and folly? Flowers open year after year, but the people who gaze at them do not necessarily attain their satori. Bamboos make their sound from time to time, but those who hear them are not always led to enlightenment in the Way of Buddha.

Enlightenment comes to those who have for a long period of time attended to their training, studied the Way, and diligently performed their duties. When they gain enlightenment, it is not because of the sharpness of sound coming from the bamboo, or because of the deep coloring of the flower. No matter how mysterious the sound of a bamboo may be, it does not come of its own, without assistance from the roof tiles. No matter how exquisite the coloring of a flower may be, it cannot blossom of its own without assistance from the spring wind. The study of the Way is very much like this.

"Everyone of us is endowed with the ability to study the Way, but to gain the Way each of us requires help from others. Each one of us has certain wisdom, but to be trained in the Way, each of us must have cooperation of a group. Therefore you must become of one mind, and of uniform resolve, and join in the performance of Zen rituals, in the studying and in the diligent searching for the Law. A stone must be cut and polished to become a jewel. A man can gain his poise and character by assiduous training. Is there any uncut stone that can have a sparkle, or is there any uneducated person who can claim wisdom? You must work diligently to attain the goals you have set for yourselves. You must humble yourselves and must not be delinquent in studying the Way.

"The ancient sage said that time must not be wasted. I now ask you this question. Can we stop time, by wishing it would not go away? Or would time flow regardless of our desires? Time does not waste itself. It is man who wastes it away. Therefore man must not waste away either himself or time, and must study diligently the Way. This is the spirit of the saying of the ancient sage.

"Again I beseech you to be of one mind and participate in the training of Zen and in the study of the Way. It is not easy to handle this task alone. The founder of Buddhism always asked his followers to assemble together. There were some who studied directly under Shakamuni Tathagata, and there were others who studied under his disciple Ananda to gain their enlightenment. My dear disciple Ejo, since you are now installed as the chief abbot, do not be so self-effacing as to say you are not equal to the task. When the abbot, Shao-chu of Sung was asked by a monk about the nature of Buddha, he replied, Jute three pounds. He then posted the question and answers as a koan (public theme) to let his priests study. You can perhaps follow his example too.

After saying this Dogen left the pulpit. Drums were beaten, and Ejo again ascended to the pulpit to give his sermon. This was the first ceremony at the Koshoji. At that time Ejo was thirty-nine years of age.

(d) Studying the Law with Diligence

The Master gave the following talk:

"There are many people in this world who are desirous of studying the Law, but they stray because they fear that this is the period of the Latter Degenerate Days (mappo), and that people are depraved. Finding themselves unable to practice rigorous religious austerities, they take the easier way of relying on the karmic conditions and expect to attain their satori in the coming reincarnation. This kind of thinking is based on completely mistaken assumptions.

"It is true that in Buddhism there are three periods assigned: First there is the period of the True Law (shobo), then comes the period of the Reflected

Law (zobo), and finally the period of the Latter Degenerate Days of the Law (mappo). However, these three periods are assigned only for convenience. The period when Shakamuni Tathagata was with us can certainly be called the period of the True Law. Yet it does not follow that all the priests of that time were superior. Even in that mysterious age, there were some utterly depraved ones. And unless there were such depraved ones, Buddha would not have given his commandments. One cannot say that because our age belongs to the Latter Degenerate Days, all the people living now are depraved. All men have the capacity to know the Law, and there is no such person who is incapable of doing it. If a man practices religious austerity, he can see the sign. He is endowed with a mind which can discern between good and evil. He has his hands and feet, and without any difficulty can press his palms together in prayer (gassho) or walk to perform his religious duties. Indeed there is no such thing as lack of facilities in the performance of religious austerity. To be born as a human being means to be endowed with the ability of studying the Law. This is the privilege denied to all other beings. Those of you who study must not think of tomorrow. This day and this time shall be your only thought as you practice religious auterity in accordance with the Law.?

(e) On Zazen

The Master gave the following talk: "The most important means in the study of the Way is to sit in meditation (zazen). Many people in Sung China attained satori through the power of zazen. By engaging in zazen, and through its merit, a person who is unable to answer a single question, and who has no particular talent or education can prove to be superior to a man who is clever and has studied for a long period of time. Therefore anyone who desires to study the Way must not divert his attention from zazen. The way of the founder of Buddhism is merely zazen. Once this is done, all the rest will follow. Upon hearing this, the chief disciple Ejo inquired: "If one simultaneously sits in meditation and studies the scriptures, he can understand at least part of the sayings of a public theme (koan). But when one merely performs zazen, those [enlightening] signs are absent. Must one still sit in meditation to the exclusion of all others?"

Dogen answered: "One can gain little knowledge by digesting only part of a koan. That can create a condition which hinders one from understanding the Way of the founder of Buddhism. If one sits in meditation and lets the time pass, it can lead to the Way of Shakamuni. The wise men of old did recommend the simultaneous reading of scriptures and zazen, along with the performance of zazen alone. There are some who have attained satori through koan But the inspiration for his religious awakening came from zazen. Indeed, the merit which brings about satori comes from zazen."