Realizing Genjokoan: The Key to Dogen's Shobogenzo part 2

8/14/2019 Realizing Genjokoan: The Key to Dogen's Shobogenzo part 2.

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FLOWERS FALL, WEEDS GROW

(4) Therefore flowers fall even though we lve the! wee"s grow even though we"#sl#$e the% &onve'#ng one self towar" all th#ngs to arr' out *rat#eenl#ghtenent #s "elus#on% All th#ngs o#ng an" arr'#ng out *rat#e

enl#ghtenent through the self #s real#+at#on% Those who greatl' real#+e "elus#onare u""has% Those who are greatl' "elu"e" #n real#+at#on are l#v#ng e#ngs%Furtherore, there are those who atta#n real#+at#on e'on" real#+at#on an" thosewho are "elu"e" w#th#n "elus#on%

O-R L./ES ARE T0E .1TERSE&T.O1 OF SELF A1D ALL T0.1GS

To "#suss the relat#onsh#* etween "elus#on an" enl#ght enent an" l#v#nge#ngs an" u""has, D2g3n en5# "#susses the relat#onsh#* etween 5#$o, theself, an" an*2, all e#ngs (an eans ten thousan", 'r#a", or nuerless! *oeans e#ngs or th#ngs)% Aor"#ng to D2g3n, "elus#on an" enl#ghtenent l#e

onl' w#th#n the relat#onsh#* etween self an" others% Delus#on #s not so3 f#6e"th#ng w#th#n our #n"s that, #f el##nate", w#ll e re*lae" ' enl#ghtenent%

.n the stateent 7Flowers fal# even though we love the an" w"s grow eventhough we "#sl#$e the,7 7we7 refers to 5#$o (self) an" flow ers an" wee"s aree6a*les of an*o, or the 'r#a" th#ngs% Flowers s#*l' grow, loo, an" fal#!wee"s als8 grow, lu6ur#ate, an" w#ther% 1e#ther flowers nor wee"s are #nherentl'goo" or a"! the' s#*l' grow an" l#ve% An" 'et we hu9n e#ngs are usuall' notneutral #n our relat#onsh#* to th#ngs% S#ne we en5o' flowers, we love #t when the'loo, an" s#ne we "oh t l#$e wee"s, we are unha**' when the' a**ear% An"

though we love flowers, the' st#ll fal#, an" we feel sa" an" "#sa**o#nte"% As forwee"s, the' grow :u#$l' an" s*rea", an" we eoe angr'%

Wee"#ng #s one of the a#n 5os of ;u""h#st *r#ests #n et when we have to "othe wor$ of wee"#ng, #t #s "#f?#ult to sa' that wee"s are 5ust wee"s% Th#s #seause as long as we are al#ve, we e6#st onl' w#th#n relat#onsh#* to ever'th#ngthat we enounter #n our l#ves% We annot see th#ngs as oservers fro outs#"ethe worl", as we #ght #ag#ne that Go" "oes%

.n set#on 4 D2g3n en5# #s "#suss#ng th#s relat#onsh#* etween the self an" all

e#ngs% 0e #s *o#nt#ng out that we l#$e th#ngs we th#n$ are useful, ean#ngful, orvaluale, ut we "#sl#$e or #gnore th#ngs that "o not su#t us% Th#s evaluat#on


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ours w#th#n the relat#onsh#* etween self an" the 'r#a" "haras, ut there #sno suh "#hoto' w#th#n the real#t' of the 'r#a" "haras% W#th#n therelat#onsh#* etween self an" all e#ngs, there #s goo" an" a", *os#t#ve an"nega t#ve, r#ght an" wrong% We "on@t reall' see the 'r#a" "haras as the' are%We th#n$ aout th#ngs we enounter an" nae the, ass#gn value to the, an"

*ut the #nto ategor#es suh as goo" or a", valuale or worthless, l#$ale orunl#$ale% Our l#fe #s atuall' f2re" ' what we enounter eause we reateour own worl" of l#$es an" "#sl#$es ase" on how we ategor#+e the th#ngs weeet% W#th#n th#s worl" of l#$es an" "#sl#$es, we "o not *ere#ve the 'r#a""haras as the' reall' are% Th#ngs we l#$e an" th#ngs we hate loo$ uh #ggerthan the' are, an" th#ngs we are not #ntereste" #n eoe sall or #nv#s#le to us%

The worl" we l#ve #n #s the worl" we reate ase" on how our #n" enountersthe 'r#a" "haras% We annot *revent our #n" fro reat#ng our worl" as #t"oes, ut #t #s *oss#le to real#+e that the worl" of our reat#on "oes not reflettrue real#t'% rat##ng w#th th#s real#+at#on an" lett#ng go of r#g#" el#ef #n the

narrat#ves an" *refer enes of our #n"s #s, aga#n, o*en#ng the han" of thought%

SELF A1D ALL T0.1GS

Th#s relat#onsh#* etween self an" all e#ngs #s e6*resse" #n the *h# loso*h' ofever' ;u""h#st tra"#t#on% For e6a*le, earl' ;u""h#st teahers use" the twelvesense f#el"s, or 5Bn#sho #n


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The e#ghteen eleents a**ear #n the 0eart Sutra w#th the wor" u (ean#ng7no7) *lae" efore eah eleent% Th#s #s eause even though earl' ;u""h#stsuse" the eleents to negate the e6#stene of atan, the 0eart Sutra negate"even the f#6e" e6#stene of the e#ghCteen eleents% .t showe" that the eleentsals8 have no sustane! the' are 5ust *henoena% .n th#s wa' the 0eart Sutra

g#ves us the ean#ng of e*t#ness%

As . ent#one" earl#er, the f#rst two sentenes of Gen52$2an onta#n teah#ngs ofearl' ;u""h#s an" the 0eart Sutra% The f#rst sentene orres*on"s to thee#ghteen eleents as taught #n earl' ;u""h#s% The seon" sentene negatesthese eleents, as the 0eart Sutra "oes, sa'#ng that although the sense organs,the#r o5ets, an" sense onCs#ousness e6#st, the' are all atuall' e*t'% Th#s #swhat aha'ana ;u""h#s teahes #n or"er to hel* us free ourselves froattahent to the self an" all o5ets%

DGE1 E.


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sa' so% For D2g3n, when we see a flower an" th#n$, 7Th#s flower #s e*t',7 wese*arate our selves fro the flower%

ra5na #s not a wa' of th#n$#ng or un"erstan"#ng! #t #s the flower #tself, an" theflower #s reveal#ng atual e*t#ness% That #s wh' D2g3n sa's,

Form is nothing but form, emptiness is nothing but emptinessone hundred

blades of grass, ten thousand things.

7One hun"re" la"es of grass, ten thousan" th#ngs7 are an*2, or the 'r#a""haras, th#ngs as the' are w#thout e#ng *roesse" ' the th#n$#ng #n"% Our"es#res an" avers#ons an" all the th#ngs ha*C*en#ng w#th#n us an" outs#"e of usare #n real#t' the an#festat#on of one real l#fe ;u""ha#n" or the ;u""has l#fe%

Th#s #s the essage that D2g3n en5# "el#vers to us #n Gen52$2an, an" he showsus how to see true real#t' an" how to l#ve our l#ves #n aor"ane w#th th#s real#t'%We usuall' th#n$ of the self as su5et an" an*2 as o5et% We assue that the

su5et th#n$s aout an" evaluates the o5et% ;ut th#s oon wa' ofun"erstan"#ng our l#ves #s not neessar#l' true% Aor"#ng to the ;u""ha Dhara,th#s #s not real#t'% The realC#t' #s that the self #s *art of the 'r#a" "haras! weare *art of nature an" the worl"% The 'r#a" "haras are ever'th#ng, #nlu"#ngthe self% When we sa' 7all "haras,7 the self #s alrea"' #nlu"e"% .f we leave 7all"haras,7 we annot l#ve% .f f#sh leave the water or #r"s leave the s$', the' w#ll"#e% .t #s the sae w#th us! s$' an" water are an*2 an" the self #s l#$e the f#shan" #r"% Th#s #s an #*ortant *o#nt eause our as# wa' of th#n$#ng #s ase" onse*arat#on etween su5et an" o5et% We th#n$, 7. a the su5et an"ever'th#ng outs#"e of e #s an o5et%7 ;ut th#s #s not the atual truth%

Conveying oneself toward all things to carry out practice enlightenment is

delusion. !ll things coming and carrying out practiceenlightenment through the

self is reali"ation.

.n th#s sentene fro Gen52$2an D2g3n en5# *resents "ef#n#t#ons of "elus#on an"enl#ghtenent% 7Real#+at#on7 #s a translat#on of s9tor# (H*D) an" 7"elus#on7 #s atranslat#on of a'o# ;oth s9tor# an"

a'o# e6#st onl' w#th#n the relat#onsh#* etween self an" others% Atuall',7"elus#on7 #s *roal' not a goo" translat#on of the


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an" #nter*enetrat#ng real#t' an#fests #tself% Th#s #s the ean#ng of gen52$2an #n' un"erstan"#ng%

REAL.AT.O1 ;E>O1D REAL.AT.O1

;-DD0AS A1D L./.1G ;E.1GS

.ts loo$ further #nto the set#on we egan e6*lor#ng #n

#$%&... ' Those who greatly reali"e delusion are buddhas. Those who are greatly

deluded in reali"ation are living beings. Furthermore, there are those who attain

reali"a(tion beyond reali"ation and those who are deluded within delusion.

.n stat#ng that 7those who greatl' real#+e "elus#on are u""has7 D2g3n *o#nts toa as# truth of *rat#e% .f we are trul' honest an" s#nere w#th ourselves, we w#llf#n" that no atter how har" we *raCt#e, our ot#vat#on for *rat#e #s st#llase" #n so3 aount of self entere"ness% D2g3n sa#" that those whoreogn#+e th#s selfentere" as#s of the#r *rat#e are u""has% Th#s eans thatthe at of trul' see#ng our selfentere"ness #s #tself ;u""ha, an" when we seeth#s selfentere"ness we ust r#ng re*entaneH (aout wh#h, ore elow) #ntoour *rat#e to wor$ to free ourselves fro our selt#sh ot#vat#ons% Our *rat#e,the awa$en#ng that allows us to see our own selfentere"ness an" let go of #t, #s;u""ha% So to awa$en to th#s real#t' of our "elus#on, the real#t' that we arealost alwa's self entere" an" unale to see the truth of #*eranene an"la$ of #n"e*en"ent e6#stene, #s #tself ;u""ha% Th#s #s what D2g3n eans whenhe sa's that to real#+e "elus#on #s to e a u""ha%

Re*entane has een *rat#e" throughout the h#stor' of the ;u"C"h#st sangha%On "a's of the full an" new oon (the f#rst "a' an" the f#fteenth "a' of the lunaralen"ar), on$s gather #n the *rat#e of u*osa"ha (&h% usa!


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.t@s essent#al here to reogn#+e that u""has an" l#v#ng e#ngs are not twose*arate grou*s of *eo*le! all e#ngs are *art of one un#ver sal real#t', an" #nth#s sense there #s no se*arat#on etween u""has an" l#v#ng e#ngs% Th#s #s theean#ng of the *hrase 7no u""has an" no l#v#ng e#ngs7 #n the seon" senteneof Gen52$2an% We *rat#e

w#th#n the un#versal real#t' of no se*arat#on, so there #s no se*ara t#on etweenus, our *rat#e, an" ;u""ha% .n th#s v#ew of real#t', we atuall' are u""has% Wel#ve as *art of the un#versal real#t' of l#fe, whether we $now #t or not, an" there #sno se*arat#on etween self an" other, even though we se*arate the #n our#n"s% 1o atter how selfentere" our #"eas, we alwa's l#ve w#th#n the networ$of #nter "e*en"ent or#g#nat#on an" are onnete" w#th an" su**orte" ' alle#ngs #n the whole worl"% 71etwor$ of #nter"e*en"ent or#g#nat#on7 #s ane6*ress#on . use to refer to the real#t' of #nteronnete"ness% .t #s s##lar to .n"ras1et, an analog' use" #n aha'ana ;u""h#s #n wh#h all th#ngs of the un#verse

are "e*#te" as $nots or no"es #n the l##tless net of real#t'%>et we are a*ale of see#ng un#versal real#t' fro another *o#nt of v#ew% Eventhough we are l#v#ng out un#versal real#t' w#th all l#v#ng e#ngs, fro th#s other*o#nt of v#ew we are st#ll selfentere" an" we often lose s#ght of real#t'% Our selfentere"ness auses an' *roles for us an" for others, so we ust *rat#e #nor"er to l#ve naturall' an" *eaefull' #n aor"ane w#th real#t'% The "es#re to r#"ourselves of selfentere"ness an" l#ve #n aor"ane w#th real#t' g#ves us theenerg' to *rat#e +a+en an" stu"' ;u""ha Dhara% So #n a sense, our "elus#ons,our v#ew that we are se*arate fro un#versal real#t' an" our "es#re to hange, #sver' #*ortant eause #t #s a ot#vat#ng fore #n our l#ves that enales us to

*rat#e%

.n our +a+en, we let go of our egoentere" selves an" eoe one w#th the tot9l#nter*enetrat#ng real#t' that #s un#versal real#t', or asolute real#t'% We annot seeth#s asolute real#t' as an o5et of our "#sr##nat#ng #n"s, ut when we let goof our relat#ve, self entere" wa' of v#ew#ng th#ngs, we are naturall' a *art ofasolute real#t'% ;eause #t #nlu"es ever'th#ng, th#s asolute real#t' "oes note6lu"e our relat#ve v#ews an" "#sr##nat#ng #n"s, #nlu"#ng our "elu"e"relat#ve v#ews% .f #t "#" not #nlu"e our relat#ve v#ews, #t woul" not e trul'asolute% So we annot e an oserver of asolute real#t' eause we ourselves

are *art of the tot9l oveent of that real#t'% .n the sae wa' that a *ersonannot ste* ous#"e of h#s or

her own o"' an" oserve the o"' w#th a se*arate set of e'es, we annot ste*outs#"e of ourselves an" oserve asolute real#t'% S#ne we annot ta$e anasolute *os#t#on as #n"#v#"uals, we hol" a erta#n *os#t#on w#th#n asolute real#t'as a $ar# self, a l##te", #n"#v#"ual self that #s orn, l#ves, an" "#es aor"#ng tohang#ng auses an" on "#t#ons% Our *o#nt of v#ew #s ase" #n th#s $ar# self,so we see the worl" fro a l##te" *ers*et#ve, a sall *art of a uh greaterrealC#t'% Our narrow *ers*et#ves as #n"#v#"ual, relat#ve, $ar# e#ngs are thesoure of our "elus#on%


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Though we are "elu"e" as #n"#v#"ual $ar# e#ngs, we are st#ll l#v#ng w#th#n theasolute, un#versal real#t' that #s ;u""ha Dhara, an" even though we are l#v#ngw#th#n th#s un#versal real#t', we are st#ll "elu"e" as #n"#v#"ual $ar# selves% Th#s#s the real#t' of hu9n l#fe% .n other wor"s, we are "elu"e" w#th#n real#+at#on, an"#n *rat#e we real#+e, or awa$en to, the real#t' that we are "elu"e"! we are

therefore not "ee#ve" ' our "elus#on% >et the 7su5et7 that *rat#es Dhara #snot th#s #n"#v#"ual $ar# self, #t #s not the 7H7! #t #s rather un#versal real#t' that #s#tself *rat##ng an" an#fest#ng real#t'% Th#s sh#ft #n the 7su5et7 of *rat#e frothe #n"#v#"ual to un#versal real#t' #s essen t#al to D2g3n en5# s teah#ng #nGen52$2an%

Furthermore, there are those who attain reali"ation beyond reali"ation...

There are so3 *eo*le who real#+e real#t' w#th#n *rat#e an" go e'on"% .nSh22gen+2 Da#go (Great Real#+at#on), D2g3n en5# wr#tes

Therefore we should study the reality that no sentient or insentient beings arewithout )nowledge from the time of birth. *hen there is innate )nowledge, there

is innate reali"ation, innate verification, and innate practice. Thus, the buddha

ancestors, being already the good trainers+ of beings, have been respectfully

considered as &the men of' innate reali"ation. This is because they are born

hold(ing reali"ation. They are people with innate reali"ation being filled with

great reali"ation. They are thus because they study holding reali"ation.

Therefore, we reali"e great reali"ation by holding the triple world, reali"e great

real(i"ation by holding the hundreds of glasses, reali"e great reali"ation by

holding the four great elements, reali"e great reali"ation by holding the buddha

ancestors, and reali"e great reali"ation by holding reality #)-an%. !ll these areholding great reali"ation and further reali"ing great real(i"ation. The very

moment to do this is just now.

0ere D2g3n sa's that all e#ngs are orn w#th#n the networ$ of #nter"e*en"entor#g#nat#on that #s #tself great real#+at#on, that #s #tself *ra5na% ;u""haanestorsan" all of us are orn, l#ve, an" "#e w#th#n th#s great real#+at#on% Our *rat#e #s toreal#+e great real#+at#on w#th#n th#s great real#+at#on, oent ' oent! or*erha*s #t #s etter to sa' that great real#+at#on real#+es great real#+at#on throughour *raCt#e% Th#s #s what D2g3n en5# eant #n sa'#ng that there are those whoatta#n real#+at#on e'on" real#+at#on%

... and those who are deluded within delusion.

D2g3n als8 wr#tes aout th#s "elus#on w#th#n "elus#on #n Sh22gen+2 Me#se#sansho$u (Soun"s of /alle' Streas, &olors of ounta#ns)

/eople nowadays rarely see) genuine reality. Therefore, though they are

deficient in practice with their bodies and deficient in reali"ation with their minds,

they see) the praise of others, wanting others to say that their practice and their

understanding are e0ual. This is e1actly what is called delusion within delusion.

2ou should immediately abandon such mista)en thin)ing.


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Th#s #s the ean#ng of D2g3n en5#@s e6*ress#on 7"elus#on w#th#n "elus#on%7 Mventhough we are orn, l#ve, an" "#e #n the #"st of great real#+at#on ("a#go), w#th#nour #n"s we reate our own *#tures of the worl" an" our own value s'stes,an" we *ursue onl' the values that we have reate" w#th#n our own s'stes% Wea' ult#vate, for e6a*le, our re*utat#on as a s#nere an" v#rtuous *rat#t#oner,

#nstea" of s#*l' *rat##ng s#nerel' an" nurtur#ng our v#rtues% .n our #n"s weare ale to reate a ver' o*l#ate" fantas' of who we are, a fan tas' #n wh#hwe usuall' ons#"er ourselves heroes or hero#nes%

>et #n true real#t', the relat#onsh#* etween the self an" all th#ngs #s a"e u* ofnuerless on"#t#ons, an" these on"#t#ons are, as ' teaher -h#'aa R2sh#sa#", s#*l' the sener' of our l#ves% So #t #s ost #*ortant as *rat#t#oners ofthe o"h#sattva *ath to $ee* awa$en#ng to th#s real#t' that e6#sts, efore wefar#ate an' fantas' aout #t w#th#n our #n"s%

;-DD0A A&T-AL..1G ;-DD0A W.T0O-T T0.1M.1G SO

#3% *hen buddhas are truly buddhas they don4t need to perceive they are

buddhas; however, they are enlightened buddhas and they continue actuali"ing

buddha. 5n seeing color and hearing sound with body and mind, although we

perceive them intimately, &the perception' is not li)e reflections in a mirror or the

moon in water. *hen one side is illuminated, the other is dar).

7When u""has are trul' u""has7 eans that when we are atuall' *rat##ngan" l#v#ng as a *art of #nter*enetrat#ng real#t', we annot see that we are reall'l#v#ng out asolute real#t'% Th#s #s so eause when we are l#v#ng #n haron' w#th

asolute real#t', there #s no se*a rat#on etween asolute real#t' an" us% Whenwe trul' *rat#e, there #s no se*arat#on etween su5et an" o5et or etweenthe self an" all e#ngs% &on"#t#ons #n the worl" reate the #n"#v#"ual, an" the#n"#v#"ual reates on"#t#ons #n the worl"% The worl" an" #n"#v#"uals are wor$#ngtogether as one tot9l real#t', so we annot see 7self7 as su5et an" 7the worl"7as o5et% There #s no wa' to 5u"ge a s#tua t#on or a *erson as goo" or a" frothe *ers*et#ve of tot9l real#t', eause 7goo"7 an" 7a"7 are ters that onl'have relevane when we se*arate real#t' #nto su5et an" o5et%

0owever, as #n"#v#"uals l#v#ng w#th#n tot9l real#t', we "o see ourCselves assu5et an" v#ew th#ngs outs#"e us as o5ets% We ont#nuall' 5u"ge, at, an"

hoose aor"#ng to our *referenes an" the on"# t#ons of our env#ronent% As#n"#v#"uals, we see th#ngs as goo" or a", an" we hoose the goo" an" avo#" thea"% To "o th#s, we reate a o*' of real#t' to gu#"e our #n"s, although we st#llont#nue l#v#ng w#th#n asolute real#t', e'on" thought% Our thoughts aoutreal#t' are l#$e an atlas of the earth% An atlas shows us a l#$eness of the earth, ut#t #s not *oss#le to a$e an atlas that *erfetl' re*resents the earth% Th#s #s soeause the earth has three "#ens#ons an" the sheet of *a*er on wh#h theatlas #s a"e has onl' two "#ens#ons% Thus the s#+e, sha*e, or "#ret#onalre*resentat#on of the earth ust e "#sCtorte" to a$e an atlas% On so3atlases, for e6a*le, Greenlan" #s #gger than 1orth Aer#a%


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.n the sae wa', a hu9n e#ng s ent9# *#ture of the worl" anCnot e a*erfet o*' of real#t'% W#th#n th#s ent9# a* there are th#ngs we th#n$ are goo",useful, or valuale, suh as flowers, an" there are other th#ngs we th#n$ are a",useless, or worthless, suh as wee"s% -suall' we ta$e #t for grante" that thefar#ate" *#ture of the worl" #n our #n"s #s the worl" #tself% We th#n$ 7'

s'ste of values #s r#ght an" others values are "#storte"%7 Th#s #s our as#"elus#on% Th#s "elus#on, wh#h a' e alle" #gnorane, auses an' *roleswhen we enounter *eo*le w#th "#fferent s'stes of value an" "#ffer ent v#ews ofthe worl"% . el#eve th#s #s the real#t' of the hu9n onC"#t#on that >ogaara;u""h#st *h#loso*hers a""resse" #n *ro*os#ng that ever'th#ng we e6*er#ene #sons#ousness onl'%

.n +a+en, our *rat#e #s to let go of our far#ate" ent9# a*, to o*en the han"of thought, an" there' s#t "own on the groun" of real#t'% Th#n$#ng an onl'*ro"ue a "#storte" ent9# o*' of the worl", an" th#s o*' #s ase" on $ar#

e6*er#enes% ;ut when we let go of thought, we un"erstan" that the o*' #n our#n"s #s not real#t' #tself% Then we no longer have to l#n"l' trust our thoughtsan" we an #nstea" #n:u#re further #nto the nature of real#t'%

Our +a+en #s not a etho" of orret#ng the "#stort#on of our 7on e*tual a*s%7.nstea" we 5ust let go of the a* an" s#t "own on the earth of real#t'% Lett#ng go#s, on the one han", the o*lete re5et#on of an' thought ase" on our l##te"$ar# e6*er#enes% >et on the other han", lett#ng go #s the ae*tane of allthoughts as ere sere t#ons of the #n" an" eleents of an #no*lete a* ofreal#t'% We 5ust let thoughts oe u* an" we 5ust let the go awa'% We ne#thernegate an'th#ng nor aff#r an'th#ng #n +a+en% We an "o th#s eause we are

s#*l' s#tt#ng fa#ng the wall w#thout an' of the "#ret #ntera t#ons we norall'have w#th other *eo*le, e#ngs, an" o5ets% So our +a+en *rat#e oth goese'on" an" 'et #nlu"es the o*lete re5eCt#on an" the o*lete ae*taneof thought%

When we s#t fa#ng the wall #n +a+en there #s no se*arat#on etween su5et an"o5et, 'et an' th#ngs st#ll oe u* #n the #n"% We often th#n$ of soeth#ngan" then start to #nterat w#th our thoughts as o5ets% ;ut #n +a+en, w#th onl' thewall #n front of us, #t #s eas' to see that thoughts are #llus#ons% Th#s #s so eausewhen we let go, those thoughts an" 5u"gents "#sa**ear, leav#ng onl' the wall%

Th#s #s an #*ortant *o#nt #n our *rat#e of +a+en! #t #s "ro**#ng ofFo"' an"#n"% >et #e"#atel' thoughts oe a$ #n our s#tt#ng, so our *rat#e #s s#*l'to ont#nue to let go of whatever oes u*%

When thoughts, 5u"gents, or evaluat#ons ar#se #n +a+en an" we engage w#ththe, there #s se*arat#on etween su5et an" o5et% When we let go of thought,su5et an" o5et are one! there #s no one to evaluate an" noth#ng to ree#veevaluat#on% At that t#e onl' an# fest#ng real#t' e6#sts, an" an#fest#ng real#t'#nlu"es our "elus#ons% When we s#t #n the u*r#ght *osture, $ee*#ng the e'eso*en, reath#ng through the nose, an" lett#ng go of thoughts, real#t' an#fests#tself% Th#s #s gen52$2an (atual#+at#on of real#t')%


11/28

.n our "a#l' l#ves, however, we annot s#*l' $ee* lett#ng go of thought #n th#swa'% .n or"er to l#ve we ust a$e ho#es us#ng our #no*lete one*tuala*s of the worl", an" to a$e ho#es we ust "#st#ngu#sh *os#t#ve fronegat#ve% >et the *rat#e of +a+en an hel* us un"erstan" that our *#tures ofthe worl" an" our values are #ase" an" #no*lete, an" th#s un"erstan"#ng

allows us to e fle6 #le% ;e#ng fle6#le eans that we an l#sten to others@o*#n#ons $now #ng that the#r #ases are s#*l' "#fferent fro ours, aor"#ng tothe #rustanes an" on"#t#ons of the#r #n"#v#"ual l#ves% When we *raCt#e #nth#s wa' our v#ew roa"ens an" we eoe etter at wor$#ng #n haron' w#thothers% ;' ont#nuall' stu"'#ng the nature of real#t', of the Dhara #n #tsun#versal sense, an" ' awa$en#ng to our #ases, we $ee* wor$#ng to orret our"#storte" v#ews% Th#s #s how lett#ng go of thought #n +a+en #nfors *rat#e #n our"a#l' l#ves%

Whether *rat##ng #n "a#l' l#fe or +a+en, there #s no wa' to on e#ve of e#ng a

u""ha or e#ng enl#ghtene"% There #s no wa' we an 5u"ge ourselves eausewe annot ste* outs#"e of ourselves #nto o5et#v#t'% Th#s #s so eause there #s nose*arat#on etween su5et an" o5et #n the atual#+at#on of real#t'% So w#thoutworr'#ng aout eo#ng a u""ha or atta#n#ng enl#ghtenent, we 5ust $ee*tr'#ng to settle ourselves ore "ee*l' #nto #easurale real#t'%

a+en #tself #s th#s #easurale real#t' that #s the foun"at#on for our *rat#e #nthe +en"o an" #n "a#l' l#fe% .n +a+en we "ont gras* or engage an'th#ng! we 5ustare as we are, that s all% Through the *rat#e of sh#$anta+a, we s#*l' s#t w#thout"o#ng an'th#ng, an" there #s no wa' to 5u"ge whether the +a+en . s#t to"a' #sgoo" or the +a+en . sat 'ester"a' was a"% Whether the #n" #s us' or al, we

5ust $ee* lett#ng go of whatever oes u*% We $ee* the sae *osture through allent9# on"#t#ons w#thout e#ng *ulle" th#s wa' or that, so there #s no goo" ora" +a+en% a+en #s alwa's +a+en%

a#nta#n#ng the +a+en *osture through all on"#t#ons #s a ver' #*ortant *art ofour *rat#e% Mee*#ng th#s *osture #s, as D2g3n sa's #n Fu$an+a+eng#, 7theDharagate of *ea an" 5o'N that #s #s- real#+at#on, the atual#+at#on ofreal#t' #n *rat#e% >et #f w l#ng to favorale on"#t#ons an" tr' to avo#" "#0#ulton"#t#ons, we reate the 'le of suffer#ng, of sasara, w#th#n our +a+en*rat#e% Th#s 'le a' eg#n #f we see to suee" #n a$#ng our +a+en

*leasurale% Although suh suess #n#t#all' a$es us ha**', sooner or lateron"# t#ons hange an" our suess "#sa**ears, a$#ng us #serale% .f we $ee*struggl#ng, our +a+en eoes a 'le of 7trans#grat#on,7 sh#ft #ng etweenreals of ha**#ness an" #ser', an" our *rat#e #s then no longer ;u""has*rat#e%

*hen buddhas are truly buddhas they don4t need to per(ceive they are


buddha.

Th#s sentene eans that we annot 5u"ge whether we are u"C"has or not

eause true real#t' #s e'on" suh 5u"gents% St#ll, the s#ultaneous e6#steneof #n"#v#"ual#t' an" un#versal#t' #n our l#ves #s the truth of our e6#stene% Th#s


12/28

truth #s #tself 7;u""ha onstantl' an#fest#ng ;u""ha,7 an" when we awa$en toth#s truth oent ' oent, ;u""ha #s an#fest% We annot sa' that an' of usas #n"#v#"Cuals are u""has eause we are l#v#ng e#ngs who are#nter"e*en"ent w#th all e#ngs an" g#ven l#fe ' all e#ngs% 1o one an truthfull'sa' 7. have eoe a u""ha7 eause there #s no suh th#ng as an #n"e

*en"ent 7.7 that an "o th#ngs outs#"e of #ts onnet#on to others% >et when we*lae ourselves on the groun" of real#t', lett#ng go of our #n"#v#"ual#t' w#th#n*rat#e, our *rat#e an#fests ;u""ha%

0owever, although we are l#v#ng w#th#n ;u""has l#fe an" our *raCt#e anan#fest ;u""ha, we are st#ll "elu"e" e#ngs an" we ourselves reate the 'leof suffer#ng #n sasara% Th#s #s, as -h#'aa Rsh# sa#", the sener' of our l#ves%We ust therefore ae*t that we are "elu"e" so that we an *rat#e w#th thereal#t' of our l#ves%

T0E OO1 .1 WATER

#s%& . . . ' 5n seeing color and hearing sound with body and mind, although we

perceive them intimately, &the perception' is not li)e reflections in a mirror or the

moon in water.

-suall' we th#n$ we see th#ngs #n the sae wa' that a #rror reflets an #age ofan o5et% We th#n$ the o5et #s reflete" #n our e'es an" that our e'es see theo5et% >et 7see#ng olor an" hear#ng soun"s w#th o"' an" #n"7 eans that ourl#ves an" our o"#es "o not fun t#on #n suh a "#s5o#nte" wa'% .t #s reall' true thatwe see th#ngs not onl' w#th our e'es an" hear th#ngs not onl' w#th our ears% The

whole o"' an" #n" are #nvolve" #n the at#v#t#es of see#ng o5ets, hear#ngsoun"s, sell#ng fragranes, tast#ng flavors, an" feel#ng sensat#ons%

When hav#ng a eal, for e6a*le, all our senses are engage"% We see the foo" solor an" sha*e w#th the e'es, sell an" taste the foo", an" even hear the soun"of our #t#ng an" hew#ng% When we swal low, we e6*er#ene sat#sfat#on #nfeel#ng the foo" ove "own the throat unt#l #t settles #n the stoah% We a'th#n$ of how "el##ous the foo" #s an" e6*er#ene grat#tu"e for those who*re*are" the eal, an" we a' th#n$ a**re#at#vel' of the #easurale wor$that was #nvolve" #n grow#ng, harvest#ng, an" trans*ort#ng the foo"% Thesee6*er#enes of the eal are not s#*l' "#srete *ro"uts of #n"#v#"ual sense

organs an" the#r se*arate o5ets! we e6*er#ene a eal engag #ng the ent#reo"' an" #n"%

The analog#es of a #rror an" #ts reflet#on, an" the oon s refle t#on #n water,#llustrate the un#t' of the self an" all th#ngs% Th#s #s one of two wa's that D2g3nuses these #ages #n Gen52$2an% .n the *res ent #nstane he #s sa'#ng that a#rror an" reflet#ng water are not se*arate fro the o5ets whose #ages the'reflet% .n other wor"s, there #s no se*arat#on etween the *erson whoe6*er#enes an" the o5ets that are e6*er#ene"% The su5et of e6*er#ene, theo5et of e6*er#ene, an" the e6*er#ene #tself are all trul' one real#t'%

. reeer an e6*er#ene when the un#t' of su5et an" o5et eae ver'a**arent to e% . l#ve" #n assahusetts fro HPQ to HH wor$#ng to estal#sh


13/28

a sall en oun#t' w#th two of ' Dhara rothers% We ha" ought aouts#6 ares of lan" #n a woo"e" ara #n western assahusetts, an" our on"#t#onswer so *r##t#ve that w "#"n@t even have water when we f#rst ove" there% F#rstwe u#lt a sall house where we sat +a+en, sle*t, oo$e", an" l#ve", an" s#ne wha" no outs#"e f#nan#al su**ort, we ha" to wor$ to su**ort ourselves% When we

got *artt#e 5os #n a tofu fator' a few 'ears atter ov#ng #nto the house, oure*lo'er regularl' gave us leftover *#ees of tofu that were too sall to sell% Weate tofu alost ever' "a' an" #t eae our a#n soure of *rote#n% One "a'when . was sho**#ng at a natural foo" store w#th a *rat#t#oner fro our +en"o,we saw a *oster that rea",7 We are what we eat%7 .n res*onse . sa#", 7.f that #s so,we are tofu=7

Of ourse, the s#gn was sa'#ng that s#ne our health "e*en"s u*on eat#ngwholesoe foo"s, we shoul" eat #n a health' wa'% ;ut later . "#seovere" that theGer9n ater#al#st *h#loso*her Lu"w#g An"reas Feuerah (H4P) was the

author of th#s sa'#ng% &o#ng fro a ater#al#st, . th#n$ the *hrase 7we are whatwe eat7 #ght e a er#t# #s of the sa'#ng foun" #n the ;#le uan "oes not l#ve' rea" alone%7 Th#s well$nown &hr#st#an sa'#ng eans that *eo*le nee"s*#r#tual nour#shent fro the wor" of Go" #n a""#t#on to *h's#al nour#shent%So . th#n$ Feuerah was sa'#ng that *eo*le atuall' "o not nee" 7s*#r#tualnour#shent7 eause hu9n l#fe "e*en"s solel' on ater#al on"#t#ons suh asfoo"% For Feuerah, 7we are what we eat7 #*l#e" that hu9n e#ngs areo*r#se" solel' of *h's#al eleents%

.n ;u""h#st teah#ngs, 7we are what we eat7 has a "ee* ean#ng% When . hol" aglass of water, for e6a*le, the water #s there an" . a here% ;ut, won"rousl'

enough, when . "r#n$ the water #t eoes *art of e% When . reathe, *art ofthe a#r eoes *art of e% We are what we eat, "r#n$, reathe, hear, sell,taste, an" see% There #s no 7e7 that e6#sts other than the th#ngs that a$e u*' o"' an" #n"% We are #nt#atel' onnete" to th#ngs #n our env#ronent, souh so that the' are atuall' *art of us% We are all the th#ngs that wee6*er#ene! we are reate" ' the% W#thout th#s relat#onsh#* w#th all th#ngs, weoul" not e6#st even for one oent% .n real#t'U.U, 7'ou,7 an" all other e#ngs "onot e6#st at all! onl' relat#onsh#*s an" #nterat#ons e6#st%

Even fro a onvent#onal *ers*et#ve, #n"#v#"uals ust l#ve w#th#n a oun#t'

#n or"er to surv#ve% Our a#l#t' to th#n$, use language, an" a$e "e#s#ons are allg#fts ree#ve" fro the oun#t' an" ulture #n wh#h we were orn an"e"uate"% We are reate" ' the worl" an" ' so#et', an" we ollet#vel' reateso#et' an" #nfluene the worl"% The worl" an" the self are trul' one th#ng% Whenwe fun t#on haron#ousl' as a *art of th#s networ$ of all th#ngs, as *art of#easurale or un#versal real#t', our #n"#v#"ual l#ves eoe health' an"wholesoe%

>et we are a*ale of funt#on#ng #n a wa' that #s not health' an" not #n aor"w#th the welle#ng of un#versal real#t'% .n fat, hu9n so#et' an have the saerelat#onsh#* to th#s earth that anerous ells have to the#r host% &aner #s a*ara"o6#a# *henoenon% Although anerous ells are *art of a host o"', the'"o not follow the "#re t#ves of that o"'% .f not suessfull' treate", the aner


14/28

grows of #ts own aor" unt#l the o"' "#es, an" when the o"' "#es the aner"#es% H th#n$ that #v#l#+at#on, reate" out of huan#t' s "es#re for ha* *#ness an"*ros*er#t', has egun to funt#on #n nature as anerous ells funt#on #n theo"'% Although hu9n e#ngs are *art of nature, the' have *ro"ue" a so#et'that has egun to grow out of haron' w#th nature% Th#s "#sharon' #s a result of

the atte*t to an#*ulate the natural worl" #nto onfor#ng to the agen"a ofhu9n "es#res% We have $#lle" nuerless l#v#ng e#ngs an" "estro'e" huge*arts of natural eos'stes #n or"er to u#l" #t#es, an" we all th#s 7"evelo*ent%7 We have regar"e" hu9n e#ngs as the asters of nature, an" ourso#et#es have struggle" har" to a$e th#s worl" a 7etter7 *lae for us%

-nt#l . was a teenager at least, the as# essage fro the


15/28

0ere D2g3n en5# # s "#suss#ng enl#ghtenent an" "elus#on aor"#ng to therelat#onsh#* etween the self an" all th#ngs% The self #s not se*arate fro alle#ngs, the 'r#a" "haras% The self #s a *art of all e#ngs% Eah of us #s l#v#ngtogether w#th all th#ngs w#th#n the networ$ of #nter"e*en"ent or#g#nat#on, an"there #s no se*arate self that e6#sts outs#"e th#s networ$%

Although th#s #s the as# real#t' of our l#ves, we usuall' "on@t see #t% We reate a*ersonal *#ture of the worl" that #s ase" on our l##te" l#fe e6*er#enes an"other on"#t#ons that osure our o5et#v#t'% To ta$e our own *ersonal *#ture ofthe worl" as true real#t' #s "elus#on% .t #s "elus#on eause our *ersonal v#ews*lae us at the enter of the un#verse as the all#*ortant su5et, an" treatth#ngs 7other7 than us as o5ets to e an#*ulate"% Fro th#s v#ew we "es#reth#ngs we th#n$ w#ll a$e us ha**' an" sat#sf#e", an" we *ush awa' th#ngs we

5u"ge as #nfer#or an" un"es#rale%

>et #n the real#t' of ;u""has l#fe, we are onnete" w#th an" su* *orte" ' allth#ngs% The self #s not the su5et of real#t' an" other th#ngs are not #ts o5ets!we are #n fat one w#th all th#ngs #n the ent#re un#verse, an" th#s real#t' #s #tselfenl#ghtenent% Enl#ghtenent #s not soeth#ng we an *ossess or e6*er#ene%We annot, eause of a erta#n e6*er#ene that ha**ene" un"er erta#non"#t#ons, sa', 7. a an enl#ghtene" *erson%7 .f we 5u"ge an e6*er#ene an" sa'-. ha" an enl#ghtenent e6*er#ene,7 we have alrea"' se*arate" 7l7 fro thereal#t' of all th#ngs, when #n fat there #s no 7enl#ghtenent7 that #s se*arate froth#s real#t'% Rather than str#v#ng for a *art#ular e6*eCr#ene or goal, we shoul"s#*l' $ee* *rat##ng w#thout 5u"gn or eva#uat#on% Th#s eans a**roah#ngall that we "o w#thout selhsh "es#re, w#thout even the "es#re for enl#ghtenent!

to *rat#e #n th#s wa' #s to an#fest un#versal real#t'% Th#s #s "#tf?ult, of ours,aus even when we are hel*#ng others or a$#ng sar#f#es tor the, w anusuall' f#n", #f w sarh our hearts an" #n"# "*l' nough, an egoentere"ot#vat#on for our at#v#t'% Th#s #s true even #n our +a+en *rat#e%

What o*l#ate" e#ngs we are= .t #s #*oss#le to a$e s#*le 5u"gentsaout the egoentr##t' of our at#ons% >et as the ;u""has h#l"ren *rat##ng w#thour o"h#sattva vows, we ust $ee* tr' #ng to hel* others an" to free ourselvesof self#shness% Tr' as we a', however, we w#ll never e ale to "elare, 71ow .a o*letel' free fro self#sh "es#res%7 All we an "o #s to tr' #n eah oent,

whatever we are "o#ng, to *rat#e the ;u""ha Wa'! we 5ust $ee* o*en#ng thehan" of thought an" ont#nu#ng to *rat#e% There #s no t#e when one an sa',7H@ f#n#she"Know . have f#nall' reahe" the level of an enl#ghtene" *erson%7 AsD2g3n en5# sa's, our *rat#e #s en"less%

Fro one *ers*et#ve, we are alwa's l#v#ng w#th#n the enl#ghten ent of ;u""ha%Fro another *ers*et#ve, no atter how har" or how long we *rat#e #n th#sl#fet#e, we w#ll st#ll e l##te" #n"#v#"u als% The real#t' of these twos#ultaneousl' true *ers*et#ves #s trul' won"rous% At all t#es we have the*otent#al to at w#th e#ther ag nan##t' or egoentr##t', to "o e#ther r#ght orwrong% ;oth ;u""ha an" "eons are l#v#ng w#th#n us, so we nee" to l#ve our l#vesoent ' oent, e#ng le" ' vow an" re*entane%


16/28

7When one s#"e #s #llu#nate", the other #s "ar$7 eans that we are l#v#ng as a*art of the ent#ret' of all th#ngs% We an refer to th#s ent#re real#t' as 7self7 (5#$o),or we an all #t 7all th#ngs7 Van*2)% When we see real#t' as a whole, we see thatthe self #nlu"es the whole worl" eause #t #s onnete" w#th all th#ngs (th#s v#ewan als8 e e6*resse" ' sa'#ng the self "oes not e6#st)% We an use e#ther 7self7

or 7all th#ngs7 to nae real#t' eause when we sa' 7selfT all th#ngs are #nlu"e"#n that 7self an" when we sa' 7all th#ngs,7 the self #s #nlu"e" #n that 7all th#ngs%7.n ;u""h#s, th#s one tot9l real#t' an e v#ewe" fro two s#"es real#t' as aollet#on of nuerless #n"#v#"ual th#ngs (relat#ve truth), an" real#t' as oneun#versal ent#ret' onta#n#ng no #n"#v#"ual#t' (asolute truth)% Fro th#s*ers*et#ve, our l#ves are at one oth #n"#v#"ual an" un#versal% So 7when ones#"e #s #llu#nate", the other #s "ar$7 eans that when we sa' 7selfT although 7alle#ngs7 are #nlu"e", 7all e#ngs7 are #n the "ar$ an" "o not a**ear #n our #n"san" s*eeh% When we sa' 7all th#ngs,7 7self7 #s st#ll there ut #t #s #n the "ar$ an"so #t "oes not a**ear #n our #n"s an" s*eeh% When the self #s #llu#nate", all

th#ngs are #n the "ar$, an" when all th#ngs are #llu#nate", the self #s #n the "ar$%Th#s #s the wa' D2g3n en5# e6*resses th#s won"rous real#t' of #nter"e*en"entor#g#nat#on%

DROPPING OFF BODY AND MIND

#6% To study the 7uddha *ay is to study the self. To study the self is to forget the

self. To forget the self is to be verified by all things. To be verified by all things is

to let the body and mind of the self and the body and mind of others drop o8F.

There is a trace of reali"ation that cannot be grasped. *e endlessly e1press the

ungraspable trace of reali"ation.

To ST-D> T0E ;-DD0A WA> .S TO ST-D> T0E SELF

Th#s #s the ost essent#al *o#nt #n the teah#ngs of oth Sha$'aun# ;u""ha an"D2g3n en5#% .n the Dhaa*a"a,


17/28

learn how to atuCall' *erfor the at#on of fl'#ng% The a' wathes an" tr#esaga#n an" aga#n unt#l f#nall' #t an fl' l#$e #ts *arents% Th#s #s the or#g#n9l ean#ngof 7to stu"'7 as #t #s use" #n D2g3n s 7to stu"' the self%7 Th#s t'*e of stu"' #s nots#*l' an #ntelletual stu"', although of ourse hu9n e#ngs "o use the #ntellet#n the *roess of learn#ng% ;ut the auulat#on of $nowle"ge alone #s not

enough to allow us to learn to fl'Kthat #s, not enough for us to l#ve trul' an"genu#nel'% .n the sae wa' that fl'#ng #s the essent#al at#v#t' that enales a #r"to e a #r" (e6e*t for #r"s suh as *engu#ns or ostr#hes), stu"'#ng the self #sthe essent#al at#v#t' that allows us hu9n e#ngs to e hu9n% A hu9n e#ng #sa l#v#ng e#ng who nee"s to stu"' the self #n or"er to thoroughl' eoe hu9n%

When we stu"' the self #n th#s wa', we annot see ourselves as the o5et of ourstu"'! we ust rather 7l#ve out7 our selves% We ust *rat#e w#th our ent#reo"' an" #n"! an" #ntelletual #nvest#ga t#on, though #*ortant, #s onl' a sall*art of th#s stu"'%

Even when we sa', 7. stu"' the ;u""ha Wa',7 there #s st#ll a su5et an" ano5et that are se*arate% ;ut th#s #s a #sta$en wa' of th#n$#ng an" a as#*role that $ee*s us hu9n e#ngs fro see#ng real#t' as #t atuall' #s% Whenwe trul' *rat#e the ;u""ha Wa' or stu"' the self, there #s no se*arat#onetween 7.,7 7the self,7 7the ;u""ha Wa',7 7stu"',7 an" 7*rat#e%7 When wegenu#nel' stu"' the self, 7.7 #s the self, an" there #s no 7.7 a*art fro the at#v#t'of stu"'#ng% Su5et, o5et, an" at#v#t' are o*letel' one th#ng% >et when weth#n$ or s*ea$, we use one*ts an" we ust therefore sa', 7. stu"' the selfT or7. stu"' the ;u""ha Wa'%7 So the #*ortant *o#nt #s that we shoul" 5ust stu"' an"

5ust *rat#e% W#th#n the at#on of 5ust *rat##ng an" 5ust stu"'#ng, oth 7the self7

an" 7the ;u""ha Wa'7 are an#feste"% Mee* stu"'#ng, *rat##ng, an#fest#ng%Th#s #s what D2g3n en5# eant when he wrote #n set#on Q

*hen buddhas are truly buddhas they don4t need to per(ceive they are


buddha.

.t wor$s w#th#n the s*here of our "a#l' l#ves to sa', 7. "r#n$ water7! th#s #s how weoun#ate w#th others% When . sa', 7. want to "r#n$ a u* of water,7 . havee6*resse" what . want an" soeone a' r#ng a u* of water% There #s no*role w#th th#s oun#at#on on the groun" of onvent#onal l#fe w#th#nso#et'% ;ut when we s*ea$ #n ters of ;u""ha Dhara, #t "oes not wor$% Th#s #seause to realC#+e ;u""ha Dhara we ust go e'on" wor"s, one*ts,language, an" log# #n or"er to e free fro the *role of se*arat#on etweensu5et, o5et, an" at#v#t'% ;ut th#s "oes not ean that we ust sto* th#n$#ngan" see th#ngs #n so3 unusual an" 'ster#ous wa'% .n other wor"s, the real#t' ofour l#fe #s a ver' ov#ous an" or"#nar' th#ng, ut one we start to tal$ aout th#sreal#t' we lose #ts true, v#v#", an" #e"#ate nature%

.n our *rat#e we 5ust s#t w#th our o"#es an" #n"s #n the +en"o, an" we a# to*rat#e the ;u""ha Wa' #n our at#v#t#es outs#"e the +en"o as well% .n *rat##ng

the ;u""ha Wa' there #s no se*arat#on etween the self that #s stu"'#ng the selfan" the self that #s stu"#e" ' the self! self #s stu"'#ng the self, an" the at of


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stu"'#ng #s als8 the self% There #s no suh th#ng as a self that #s se*arate fro ourat#v#t'% D2g3n en5# "ef#ne" th#s self as 5#5u'u+ana#, a ter that Sawa$# M"R8sh# "esr#e" as 7self self#ng@ the self%7Q

To #llustrate th#s *o#nt we an th#n$ of the relat#onsh#* etween a runner an" the

at of runn#ng% When we th#n$ of th#s, we real#+e that no runnr #s se*arate frothe at of runn#ng! a runner an" runn#ng are the sae th#ng% .f the runnereoes se*arate fro runn#ng, then the runner #s not runn#ng% .f th#s #s thease, the runner an no longer e alle" a runner s#ne a runner #s "ef#ne" as7one who runs%7 The great an#ent .n"#9n aster 1agar5una *resente" th#se6a*le as *art of h#s #llustrat#on of e*t#ness an" the negat#on of a f#6e", *eranent, fun"aental essene that 7owns7 the o"' an" #n"%

Runn#ng as well as s#tt#ng, eat#ng, "r#n$#ng, an" reath#ng are ver' or"#nar'th#ngs% ;ut when we sa', 7There #s no T other than runn#ng7 or 7runn#ng w#thout arunner,7 we th#n$ we are "#suss#ng soeth#ng 'ster#ous% ;ut th#s v#ew of theteah#ngs of *eo*le suh as 1agarC5una or D2g3n #s #sta$en% These teahersare tr'#ng to e6*ress a ver' or"#nar' th#ng #n a trul' real#st# wa' w#thoutfar#at#on% To "o th#s the' use wor"s that negate theselves #n a wa' thatreveals the real#t' e'on" our thoughts%

When we *rat#e the ;u""ha Wa', there #s no self, no ;u""ha Wa', an" noothers% Th#s #s eause self, ;u""ha Wa', an" others wor$ together as one% Whatwe all 7our at#ons7 are atuall' the wor$ "one ' oth self an" other e#ngsan" o5ets% For e6a*le, when a *erson "r#ves a ar, the *erson th#n$s 7he7 assu5et "r#ves 7the ar7 as o5et% ;ut #n real#t' we annot "r#ve w#thout the ar!

we an onl' eoe a "r#ver or e "r#ven w#th the a#" of the ar, an" the ar anonl' e6*ress #ts full funt#on as a veh#le of trans*ortat#on when soeone "r#ves#t% Our ars a?fet us oth *s'holog#all' an" ater#all' as well% We w#ll "r#ve"#fferent ars #n "#fferent wa's, for e6a*le, "e*en"#ng u*on the st'le or :ual#t'of the ar% The feel#ngs an" att#tJ"3 of a *erson "r#v#ng a hea* ol" tru$ arr'#nga loa" of 5un$ w#ll l#$el' e totall' "#fferent fro the feel#ngs an" att#tJ"3 that*erson w#ll have "r#v#ng a lu6ur#ous new ar arr'#ng a /.% A ar an als8 *rov#"eus w#th the a#l#t' to travel :u#$l' an" onven#entl', 'et #f #t rea$s "own, wea' have to a$e ore effort than usual to get where we nee" to go% Re*a#r,fuel, an" #nsurane osts an e6ert an a""e" f#nan#al stress on our l#ves an" an

even feel ur"ensoe% So #n a sense the ar own us an" sha*es us as uh aswe own an" ontrol #t, an" the at#on of "r#v#ng an atuall' e an#feste" onl'' a *erson an" a ar wor$#ng together% Th#s real#t' of utual #nfluene an"#nteronnete"ness #s true not onl' for a 7s*e#al7 *rat#e "one ' a grou* of*eo*le alle" 7;u""h#sts7! #n truth th#s #s the wa' all e#ngs are wor$#ng w#th#nthe #rle of #nter"e*en"ent or#g#nat#on%

The ;u""ha Wa' #nlu"es oth self an" o5ets% The ;u""ha Wa' #nlu"es oth*eo*le s#tt#ng an" the s#tt#ng the' "o% The' are atuall' one th#ng% Th#s #s ver'"#ff#ult to e6*la#n, 'et #t #s an ov#ous real#t' of our l#ves% Th#s real#t' #s not so3s*e#al state or on"#t#on that #s onl' ao*l#she" ' soalle" 7enl#ghtene"7*eo*le% Even when we "on@t real#+e #t, self, at#on, an" o5et are wor$#ngtogether as one real#t', so we "on@t nee" to tra#n ourselves to a$e the #nto


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one th#ng #n our #n"s% .f self, at#on, an" o5et were reall' three se*arateth#ngs, the' oul" not eoe one% The truth #s that the' are alwa's onerealC#t', regar"less of what we "o or th#n$%

To study the self is to forget the self.

When we stu"' ourselves as the ;u""ha Wa', we f#n" that there #s no self that #sse*arate fro others eause the self #s onnete" w#th all e#ngs% We see thatthe self "oes not reall' e6#st% .t #s, as the D#aon" Sutra sa's, l#$e a "rea, a*hanto, a ule, a sha"ow, a "ro* of "ew, or a flash of l#ghtn#ng% The self #se*t' #n #ts selfe#ng, so we ust forget the self% Even the self that #s stu"'#ngthe ;u""ha Wa' shoul" e forgott3n! the self forgets the self #n stu"'#ng the self%

Th#s #s what we "o #n our +a+en when we o*en the han" of thought% .n +a+en, welet go of ever'th#ng that oes u* fro the self, #nlu"#ng all thoughts, feel#ngs,an" eot#ons% We let go of trul' ever'th#ng, #nlu"#ng oth our self#sh #"eas an"our un"erstan"#ng of the Dhara% a+en, or 5ust s#tt#ng (sh#$anta+a), #s fro one*ers*et#ve the o*lete negat#on of the l##te", on"#t#one", $ar# self thatl#ves e#ng le" aroun" ' #ts own "es#res% >et fro another *ers*et#ve, w#th#nth#s lett#ng go, ever'th#ng #s ae*te" an" noth#ng #s negate"! #n +a+enever'th#ng #s 5ust as #t #s% Lett#ng go of thought #s not $#ll#ng thought! thoughts

oe u* oent ' oent, ut we 5ust let the go% Thoughts are there, ut #nour +a+en we "on@t th#n$, we 5ust s#t% W#th#n 5ust s#tt#ng ever'th#ng #s 5ust as #t #s%1oth#ng #s negate" an" noth#ng #s aff#re"% Th#s 5ust s#tt#ng #s the *ra5na(w#s"o) that sees e*t#ness w#thout the se*arat#on of su5et an" o5et%a+en #s not a $#n" of etho" of onte*lat#on through wh#h 7.7 (su5et) see

7e*t?r#3s#s7 (o5et)! rather the *rat#e of 5ust s#tt#ng #s #tself *ra5na% Th#s #s wh'D2g3n en5# sa#" #n Sh22gen+2 ana#o+ana#, 7S#tt#ng #s #tself ;u""haDhara,7 an" #n Sh22gen+2 u#on$#, a reor" of D2g3n s #nforC9l tal$s*resente" to h#s assel' at M2sh25#, 7S#tt#ng #s #tself the true for of the self%7

To forget the self is to be verified by all things.

7To e ver#f#e" ' all th#ngs7 has the sae ean#ng as 7all th#ngs o#ng an"arr'#ng out *rat#eenl#ghtenent through the self%7 ;' genu#nel' 5ust s#tt#ng,we root our whole e#ng #n the groun" of #nter"e*en"ent or#g#nat#on%

Sh#$anta+a, +a+en as D2g3n en5# teahes #t, #s a un#:ue *rat#eK eveno*are" to other e"#tat#on *rat#es w#th#n the var#ous tra "#t#ons of;u""h#s% When *rat##ng sh#$anta+a, we "o noth#ng ut s#t w#th the whole o"'an" #n"% We "o noth#ng w#th the #n", so th#s #s not atuall' a e"#tat#on*rat#e% .n th#s +a+en we "on@t *raCt#e w#th a antra or onte*late an'th#ng%We "on@t ount or wath the reath% We "on@t tr' to onentrate the #n" on an'*art#ular o5et or use an' other e"#tat#on tehn#:ues! we reall' 5ust s#t w#thoth o"' an" #n"% W#th the e'es o*en, we s#*l' s#t #n an u*r#ght *osture an"reathe "ee*l', :u#etl', an" soothl' through the nose an" fro the a"oen%When we s#t #n th#s *osture, even though we are st#ll, the v#ta# organs ont#nue to

funt#on! the heart $ee*s eat#ng an" the stoah $ee*s "#gest#ng% Eah an"ever' organ #n our o"' ont#nues wor$#ng #n +a+en, an" there #s no reason that


20/28

our ra#ns shoul" sto* wor$#ng when we s#t% et our *rat#e #n +a+en #s to refra#nfro "o#ng an'th#ng w#th these thoughts! we 5ust let ever'th#ng oe u* freel'an" we let ever'th#ng go freel'% We "on@t gras* an'th#ng! we "on@t tr' to ontrol

an'th#ng% We 5ust s#t%

S#tt#ng +a+en #s a ver' s#*le *rat#e, ut s#*le "oes not nees sar#l' eaneas'% >et #t #s a ver' "ee* *rat#e% .n +a+en we ao*l#sh noth#ng! as Sawa$#M2"2 R2sh# sa#", +a+en #s goo" for noth#ng% ;ut +a+en #s #tself ;u""ha Dhara,an" when we refra#n fro 7"o#ng7 #n th#s *rat#e, the self #s #llu#nate" an"ver#f#e" ' all th#ngs% Sh#$an ta+a #s not a *rat#e arr#e" out ' the #n"#v#"ual% .t#s, rather, a *raCt#e #n wh#h we let go of the #n"#v#"ual $ar# self that #sonstantl' see$#ng to sat#sf' #ts own "es#res% .n +a+en the true self, the self that #sone w#th the ent#re un#verse, #s an#fest%

DRO.1G OFF ;OD> A1D .1D

To be verified by all things is to let the body and mind of the self and the body

and mind of others drop off.

7Dro**#ng off o"' an" #n"7 #s a translat#on of sh#n5#n"atsura$u (XBl?lSS)% Th#s#s a $e' wor" #n D2g3n en5# s teah#ngs% Th#s e6*res s#on was or#g#nall' use" #nthe teah#ngs of D2g3n s teaher, T#antong Ru5#ng (


21/28

9ujing said, 5f we don4t eliminate the three poisonous minds and the five desires,

we are the same as the non 7uddhists in the country of @ing 7imbisara and his

son !jatasattu &during the time of ha)yamuni 7uddha'. For the descendants of

buddhas and ancestors, removing even one of the five coverings or one of the

five desires is of great benefit; it is meeting the buddhas and ancestors.

0ere Ru5#ng sa's that 7san+en #s "ro**#ng off o"' an" #n"7 an" 7"ro**#ng offo"' an" #n" #s +a+en%7 0e als8 sa's that #n "ro**#ng off o"' an" #n", we arefree" fro the f#ve "es#res an" el##nate the f#ve over#ngs% The f#ve "es#res are"es#res that ar#se #n the #n" as a result of ontat w#th o5ets of the f#ve senseorgans% When we see, hear, sell, taste, or touh an o5et, we a' en5o' thesensat#on an" "es#re ore of #t! th#s #s attahent% Or #f the sensat#on #sun*leasant our "es#re #s to avo#" #t, an" s#ne th#s often #s #*oss#le, we eoefrustrate" or angr'% So we an see that the f#ve "es#res are the soure of gree" aswell as the soure of anger%

The f#ve over#ngs are h#n"ranes that *revent the #n" fro fun t#on#ng #n ahealth' wa'% These f#ve over#ngs of the #n" are gree", anger (hatre"),slee*#ness or "ullness, "#strat#on, an" "out%P The f#ve "es#res an" f#veover#ngs were or#g#nall' "#susse" as ostales to e" #tat#on #n theDa#h#"oron (aha*ra5na*ara#tasastra), 1agar5unas oentar' on theaha*ra5na*ara#ta Sutra% T#anta# h#'# (


22/28

an instruction such as the one you have just given me, teacher. Alders, e1pe

rienced teachers, mon)s, and harma brothers here do not at all )now of this

teaching; they have never spo)en in this way. Today it is my good fortune to

have received your great compassion through teachings that 5 have never before

heard. This good fortune is a result of my connec tions to the harma in

previous lives. !nd yet 5 would li)e to as) you another 0uestion; is there anysecret method one can use to remove the five coverings or the si1 coverings=

The teacher smiled and said, To what practice have you been devoting your

entire energy= That practice is noth(ing other than the harma that removes

the si1 coverings. The buddhas and ancestors have not set up classifications in

practice. They directly show us and singularly transmit the way to depart from

the five desires and si1 coverings and the way to be free from the five desires.

/utting one4s effort into the practice of just sitting and dropping off body and

mind is the way to depart from the five coverings and the five desires. This is the

only method of being free from them; there is absolutely none other. ?ow canthere be anything that falls into two or three=

Th#s #s T#antong Ru5#ng s e6*lanat#on of "ro**#ng off o"' an" #n" (%sh#n5#n"atsura$u), an" to un"erstan" th#s ter, we shoul" stu"' h#s teah#ngs s#ne heor#g#nate" the e6*ress#on% Aor"#ng to Ru5#ng, "ro**#ng off o"' an" #n" #sfree"o fro the s#6 overC#ngs, wh#h as#all' are the sae as the three*o#sonous #n"s% The three *o#sonous #n"s are the ause of trans#grat#on #nsasara, an" #n +a+en we let go of the three *o#sonous #n"s% Th#s #s wh' D2g3nen5# sa#" that +a+en #s not a *rat#e of hu9n e#ngs! #t #s the *raCt#e ofu""has%

.n h#s #nstrut#on to D2g3n, Ru5#ng als8 sa's that 7the u""has an" anestorshave not set u* lass#f#at#ons #n *rat#e7 an" that there #s noth#ng 7that falls#nto two or three%7 These sa'#ngs are fro Ten"a# teah#ngs that or#g#nate" #n theLotus Sutra% .n the Lotus Sutra we rea"

5n the buddhalands within the ten directions There is only the harma of ne

Dehicle, Eeither a second nor a third, A1cept the s)illful teachings of the

7uddha.G

Th#s eans that #n real#t', there are no suh lass#f#at#ons as the three veh#les

(shrava$a, *rat'e$au""ha, an" o"h#sattva)! the' are s#*l' tentat#ve s$#llfuleans% Ru5#ng uses these e6*ress#ons to show that h#s +a+en *rat#e #s not oneof th3 three e6*e"#ent eans ut #s the *rat#e of the Dhara of One/eh#le%D2g3n ehoes th#s teah #ng #n Sh22gen+2 u#on$#

itting itself is the practice of the 7uddha. itting itself is nondoing. 5t is nothing

but the true form of the elf. !part from sitting, there is nothing to see) as the

7uddha harma.

.n 02$'2$#, D2g3n reor"e" one ore onversat#on w#th h#s teaher onern#ng"ro**#ng off o"' an" #n"


23/28

9ujing said, The "a"en of arhats and pratye)abuddhasu is free of attachment

yet it lac)s great compassion. Their "a"en is therefore different from the "a"en of

the buddhas and ancestors; the "a"en of buddhas and ancestors places primary

importance on great compassion and the vow to save all living beings. Eon

7uddhist practitioners in 5ndia alsH practice "a"en, yet they have the three

sic)nesses, namely attachment, mista)en views, and arrogance. There(fore,their "a"en is different from the "a"en of the bud(dhas and ancestors.

rava)as alsH practice "a"en, and yet their compassion is wea) because they

don4t penetrate the true reality of all beings with wisdom. They practice only to

improve themselves and in so doing cut off the seeds of 7uddha. Therefore, their

"a"en is alsH different from the "a"en of the buddhas and ancestors. 5n buddhas4

and ancestors4 "a"en, they wish to gather all 7uddha harma from the time they

first arouse bodhimind. 7uddhas and ancestors do not forget or abandon living

beings in their "a"en; they offer a heart of compassion even to an insect.

7uddhas and ancestors vow to save all living beings and dedicate all the merit of

their practice to all living beings. They therefore practice "a"en within the worldof desire,$ yet even within the world of desire they have the best con nection

with this Iambudvipa.3 7uddhas and ancestors practice many virtues

generation after generation and allow their minds to be fle1ible.

-gaaguh#

-n#vers#t' an" .sh## ShB"2 of Moa+awa -n#vers#t', th#n$ Me#+an #nvente" th#sstor'% Otherw#se, the' sa', D2gens r#t##s of *raCt#e a#e" at atta#n#ng$ensho eoes a ontra"#t#on to h#s own *rat#e e6*er#ene% rofessor .sh##has sa#" that the f#t#t#ous stor' of D2gens enl#ghtenent e6*er#ene has ause"ore #sun"erstan" #ngof D2gens teah#ngs than an' other far#ate" *ort#on ofD2gens #ogra*h'% D2g3n en5# h#self never wrote of a "ef#n#t#veenl#ghtCenent e6*er#ene #n an' of h#s wr#t#ngs% .n h#s leture on ;en"2wa (Tal$on the Wholehearte" rat#e of the Wa') *ul#she" #n E#he# 5#s aga+#n3 Sansh2#n


24/28

awareness of the fat that the e6#stene of the self #s not a *ersonal *ossess#onof the self%7

. agree w#th these sholars eause . th#n$ #t #s est to trust D2g3n s own aountof h#s onversat#ons w#th Ru5#ng onern#ng "ro**#ng off o"' an" #n", rather

than g#ve author#t' to an aount a**ar entl' #nvente" after D2g3n "#e"%

.n h#s onversat#ons w#th D2g3n, Ru5#ng sa#", 7San+en #s "ro**#ng off o"' an"#n"7 an" 7"ro**#ng off o"' an" #n" #s +a+en%7 .n other wor"s, "ro**#ng offo"' an" #n" #s not so3 s*e#al *s'Cholog#al on"#t#on result#ng fro +a+en*rat#e! rather, +a+en #s #tself "ro**#ng off o"' an" #n"% Aout th#rt' 'earsago when . was a stu"ent at Moa+awa -n#vers#t', Ta$asa$#


25/28

We wear other $#n"s of loth#ng% So#al *os#t#on an" status are t'*es of loth#ngthat "ef#ne us% We wear the loth#ng of *overt',

wealth, or the #""le lass! we wear the loth#ng of ou*at#ons suh as "otor,law'er, ehan#, *r#est, stu"ent, teaher% ;ut when we s#t fa#ng the wall an" let

go of thought, #nlu"#ng o*ar#ng ourselves w#th others, we ta$e off all th#sloth#ng% .n +a+en . a not a


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7to "ro* off,7 7ast off,7 or 7fall "own%7 The sholar &arl ;#elefel"t translates th#se6*ress#on as 7slough off o"' an" #n",7 e*has#+#ng the f#rst half of theo*oun", "atsu (\?)% The translat#ons 7"ro**#ng off o"' an" #n"7 an" 7ast#ng off o"' an" #n"7 e*has#+e the seon" half of the o*oun", ra$u (I)%;ut what "oes sh#n5#n"atsura$u reall' ean for us #n our *rat#eI

Throughout our l#ves, fro the t#e we are orn unt#l we "#e, w wear so3 $#n"of loth#ng% &loth#ng g#ves an #n"#at#on of so#al lass an" ou*at#on, an" #t a'oun#ate ultural an" rel#g#ous a$ groun"% on$s wear on$s@ roes, ane*eror wears regal garents, farers wear far lothes, an" sol"#ers wearun#fors aor"#ng to the#r ran$% R#h *eo*le wear lu6ur#ous garents an" *oor*eo*le wear #ne6*ens#ve ones% &h#nese *eo*le wear &h#nese lothes, the


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. a 5ust who . a% Th#s #s l#erat#on fro ' $ar# l#fe, Th#s "oes not ean that' +a+en *rat#e #s neessar#l' eas' or *a#n less, of ourse%

So D2gens stateent 7To e ver#f#e" ' all th#ngs #s to let the o"' an" #n" ofthe self an" the o"' an" #n" of others "ro* off7 s#C*l' eans that #n +a+en

the se*arat#on etween self an" others falls awa', #s "ro**e" off% a+en revealsthe tot9l real#t' of #nter"e*en"ent or#g#nat#on% When we let go of thought, wesettle our whole e#ng #nto #nter*enetrat#ng real#t'% Th#s #s how we are ver#f#e" 'all e#ngs%

There is a trace of reali"ation that cannot be grasped.

The or#g#n9l e6*ress#on D2g3n en5# uses for 7annot e gras*e"7 #s $'u$atsu%M'u eans to e at rest, not wor$#ng, not #n at#on% Matsu eans to sto*% 7Traeof real#+at#on7 an" $'u$atsu are #n ontra"# t#on to eah other% M'u$atsu eansto e traeless, so all trae of enl#ghtenent #s at rest an" has sto**e" e6#st#ng%

7There #s a trae of real#+at#on that annot e gras*e"7 eans that there #s a7traeless trae7 of real#+at#on% 0ere D2g3n #s sa'#ng oth that 7there #s7 an"7there #s not7 a trae of real#+at#on% .n other wor"s, as soon as we gras* th#sreal#+at#on, we #ss #t% .nstea" we ust 5ust $ee* *rat##ng w#thCout gras*#ngan' trae of real#+at#on% .f one th#n$s, 71ow . a ver#f#e" ' all th#ngs,7 one hasalrea"' #sse" real#+at#on%


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An" en aster L#n5# (

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Realizing Genjokoan: The Key to Dogen's Shobogenzo part 2