Shobogenzo Zuimonki 1.11

Dogen instructed:

Impermanence is swift; birth and death are vital matters. During this short life, if you wish to study or practice some activity, just practice the Buddha-Way and study the Buddha-dharma. Since literature and poetry are useless, you should give them up. Even when you study the Buddha-dharma and practice the Buddha-Way, do not study them extensively. Needless to say, refrain from learning the Exoteric and Esoteric scriptures of the teaching-schools. Do not be fond of learning on a large scale, even the sayings of the Buddhas and patriarchs. It is difficult for us untalented and inferior people to concentrate on and complete even one thing. It is no good at all to do many things at the same time and lose steadiness of mind.

This passage from Dogen gives me some difficulty since it seems to superficially state that all activities other than Buddhism are a waste of time and should be avoided. Which, in a way, he is but it should noted that these discourses are meant for monks and not lay-persons. So, while it needs to be understood in that context, we can play with the meaning some to provide insights for the lay-practitioner (like myself).

In some translations, I have seen the statement "just practice Buddhism" which would infer the study of scripture and the Pali canon but then Dogen goes on to say not to study those things (or at least not to dive to deeply into them). So where does Dogen's true meaning lie? I think in the translation I have above with the statement of "just practice the Buddha-Way...and Buddha Dharma" the meaning is in your daily life to practice (whatever it be...dishes, zazen, marketing reports) within the framework of the Buddhist Ideal - with compassion.

Some will disagree with this but most of them have a desire to study the almost inexhaustible Buddhist Canon. The simple fact is that as lay-practitioners, we do not have the time to do this. I can't study the Tripitaka or the Lotus Sutra or the Pali Canon while doing the duties of the Householder. So I take my Dharma where and when I can get it. Mostly that will include the practice of Mindfulness and Compassion in daily activities. That is what I draw from the closing line - "It is no good at all to do many things at the same time and lose steadiness of mind."

Shobogenzo Zuimonki 5

Dogen instructed:

Nothing can be gained by extensive and in depth study and reading. Give them up immediately. Just focus your mind on one thing, absorb the old examples, study the actions of the old zen masters. Penetrate deeply into one form of practice. Do not think of yourself as someones teacher or as someones predecessor.

"Nothing can be gained by extensive and in depth study and reading" - I think the point Dogen is trying to make is that extensive study and reading by itself does not gain the student much. Not without actual practice. The study may prepare you for good practice or augment already existing practice. But it will never replace it. Just as practice without knowledge will not lead to wisdom; knowledge without actual practice provides only a very superficial wisdom.

"Just focus your mind on one thing...Penetrate deeply into one form of practice" - Focus and depth in one or two forms of practice will lead to a better understanding than spreading across a broad array of styles. While every practitioner spends some time exploring the options of the various sects of Buddhism (especially if you have no actual cultural attachment in Buddhism). That cultural attachment is not a negative but it does tend to focus you into one specific style. At some point, you graduate into the deep practice of something -whether it is nembutsu, zazen, chanting, samu, vipassana, Metta, whatever...you see what works. Basic teaching remains the same and is just a matter of expressing it. Although I am sure that Dogen would disagree and insist on zazen as the primary focus.

"Do not think of yourself as someones teacher or as someones predecessor." - Lose the hierarchy and the dogma. There are no lineages (I know that this is not what Dogen meant...but well, I opine). It is about as "new age" as I am bound to get but we are all teachers and students. We learn from others, Buddhist or no, about our own practice. Don't search out people who seem like teachers...allow the teaching to reach you from wherever it comes from.


cheers,

Shobogenzo Zuimonki 2

Dogen said:

Although the precepts and the eating regulations should be maintained, you must not make the mistake of establishing them as of primary importance and of basing your practice on them; nor should they be considered a path to enlightenment...This does not mean that you should break them but to attach to them is wrong and a departure from the way...When doing zazen, what precepts are not kept?

Hold the precepts and the scriptures high but not so high that you lose sight of yourself and your earthly practice. Do not disregard them but do not rever them.

The knowledge of the theory of Buddhism or of the principles of zazen are not required to practice. The problem with theory and scripture is that it is practically endless. Intellectual formulations, scripture, phiosophy and doctrine are just manifistations of of the same thing which is physically and practically represented by zazen practice. Personally, I prefer zazen. But that is all that it is...a preference. The Buddhist doctrine and philosophy allows for many venues of practice. Find the one that works best for you and focus intently on it.

Cheers,

Dogen's Shobogenzo Zuimonki Part 1

The Shobogenzo Zuimonki is a collection of short talks, orations, comments on instruction and cautionary tales written by founder of the Soto sect of Japanese Buddhism Dogen (1200-1253) and recorded by his student, Ejo (1198-1280).

It was penned by Ejo between the years of 1235-1237 and remained unpublished for 400 years.

When compared to Dogen's massive opus; the Shobogenzo (Treasury of the True Dharma Eye), the Shobogenzo Zuimonki is a much simpler and basic text without the philosophical delving and the confusing doctrines. Before attempting to tackle the big Shobogenzo, the smaller one may be a better first step. In this series of blog posts, I will be introducing some particular excerpts from the Shobognezo Zuimonki that I have found helpful.

I do not pretend to be an expert in this, but hope that it helps to focus my own practice as well as yours. Comments and criticisms are more than welcome...

One day Dogen instructed:

A monk in China always carried around, with great reverance, a golden image of the buddha and other holy relics. Even while in the monk's living quarters, he constantly burned incense to the relics and showed his respect with bows and offerings.

One day the Zen Master said: "The Buddha image and relics you worship will be of no use later on." The monk disagreed, but hte Master continued:

"This is the handiwork of demons. Throw them away." The monk grew stubborn and started to leave and the Zen Master called after him, "Open your box and look inside." When the monk complied, he is said to have found a poisonous snake within.

As I see it, relics should be reverenced, since they represented the Tathagata's image and his remaining bones. It is wrong however to expect enlightenment by just worshipping them...the Buddha's teaching has established the merit of practicing reverence so that the image and relics offer the same blessings to men and devas as does the living buddha. It is quite true that, if you revere and make offerings to the world of the Three Treasures (the Buddha, the Sangha, and the Dharma are the Three Treasures so the world of the Three Treasures would be a world outside of the cycle of birth and death; a world of enlightenment), you eradicate your crimes, gain merit, remove karma and are rewarded with a positive rebirth. But it is a mistake tothink that you can gain enlightenment in this way.

Since the true discipile follows the Buddha's teaching and seeks to attain the buddha's rank directly you must devote all your efforts to practice in accordance with these teachings. The true practice th at accords with these teachings is concentrated zazen, the most essential element in th e Zen monastery today. Think this over well.

Practical Buddhist Version:

Reverence in objects is nothing but entertainment. By all means show your reverence for the teachings of the Buddha. It is the same as the respect we afford to all the good teachers in our lives. But to think that the incense or statues and icons will do anything for you is foolish. The fact is that the practice of meditation, mindfulness and introspection will lead to an enlightened state and not the trappings of Buddhist iconology (the pictures, stupas, beads, mantras and sutras) itself.

No Illusions,

[Painting of Dogen above by Master Andre Sollier ]