Dogen Zen Belfast

Kyo-i asks, “What is the Great Intention of the Buddha-Dharma?” Dorin says, “Not to commit wrongs. To practice the many kinds of right.” Kyo-i says, “If it is so, even a child of three can express it!” Dorin says, “A child of three can speak the truth, but an old man of eighty cannot practice it.” Thus informed, Kyo-i makes at once a prostration of thanks, and then leaves . Master Dogen concludes his discussion of this koan and his talk on 'not doing wrongs, doing right'... A master of the past says, “Just at the time of your birth you had your share of the lion’s roar.” “A share of the lion’s roar” means the virtue of the Tathagata to turn the Dharma-wheel, or the turning of the Dharma-wheel itself. Another master of the past says, “Living-and dying, coming-and-going, are the real human body.” So to clarify the real body and to have the virtue of the lion’s roar may truly be the one great matter, which can never be easy. We are born and die with a body with which to clarify th...

Master Dogen continues his discussion of 'doing good, not committing wrongs' by looking at the koan case of Master Dorin... 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'. Some Zen teachers considered that the Buddhist teachings were just a direction to the truth, 'a finger pointing at the moon', and of secondary importance to the the 'moon' (practice-realisation) itself. But Master Dogen looks at this holistically here - the cause and the effect cannot be separated out in our real experience, so correct teaching about practice is essential to correct understanding and correct practice itself. The cause and effect ar...

Master Dogen is concluding his discussion of 'not doing wrong, doing right' by looking at this koan... Kyo-i asks, “What is the Great Intention of the Buddha-Dharma?” Dorin says, “Not to commit wrongs. To practice the many kinds of right.” Kyo-i says, “If it is so, even a child of three can express it!” Dorin says, “A child of three can speak the truth, but an old man of eighty cannot practice it.” Thus informed, Kyo-i makes at once a prostration of thanks, and then leaves. His commentary begins: Kyo-i, though descended from Haku Shogun, is truly a wizard of the verse who is rare through the ages. People call him one of the twenty-four [great] men of letters. He bears the name of Manjushri or bears the name of Maitreya. Nowhere do his poetical sentiments go unheard and no-one could fail to pay homage to his authority in the literary world.  Master Dogen praises Kyo-i for his great reputation and his talent in writing, but he's going to open a can of whip-ass on him for his ...

In his talk about 'not committing wrongs' Master Dogen has explored the practical point that when we don't do wrong then the 'many kinds of right' are already happening - the fundamentally positive Buddhist view that we can practice zazen and align ourselves with the good and balanced 'not committing' nature of our existence. He draws the chapter to a close on a further practical note with discussion of this koan case, but as we might expect by now he looks at it from non-obvious viewpoints... Haku Kyo-i of Tang China is a lay disciple of Zen Master Bukko Nyoman, and a second-generation disciple of Zen Master Kozei Daijaku. When he was the governor of Hangzhou district he practiced in the order of Zen Master Choka Dorin. In the story, Kyo-i asks, “What is the Great Intention of the Buddha-Dharma?” Dorin says, “Not to commit wrongs. To practice the many kinds of right.” Kyo-i says, “If it is so, even a child of three can express it!” Dorin says, “A child of t...

Master Dogen continues his talk on doing good/ not committing wrongs with quite an important point... If we do not learn how buddhas 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. Buddhism has sometimes been misinterpreted intellectually as a passive, even a nihilistic, philosophy, or as a private 'spiritual' experience that happens outside of society. But Master Dogen indicates that it's not about just passively accepting suffering or special states of bliss in mountain top caves... Not committing and good doing are donkey business not having gone away and horse business coming in. 'Donkey and horse business' is an expression from a Zen koan meaning the ongoing reality of everyday things, from a time when donkeys and horses were the main mode of transporting goods and people. Things tend to have an order, and we contribute to that every day in the world in ...

Master Dogen continues his discussion of 'doing good' emphasising that 'good', in the Buddhist sense, is something much more direct and fundamental than ideas or theories of doing good... Doing right is good doing, but it is not something that can be fathomed intellectually. Good doing in the present is a vigorous eye, but it is beyond intellectual consideration. Master Dogen uses the term 'a vigorous eye' to represent the view we gain in practice, in 'dropping off body and mind', or our life experienced without it being chopped up by our thinking 'good' and 'bad', 'this' and 'that', 'me' and 'other' etc. All our actions are fundamentally like this, they aren't abstract thoughts or feelings. [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.  Learning in zazen is therefore different...