Zuimonki

It has been several weeks since I was responsible for giving the Sunday dharma talk at the Zen Center - since the weekend zazenkai at the beginning of May. But all that changed today, as my turn on the rotation finally came around again.

Since the Monday Night Zazen group is nearing completion of the first book of Shobogenzo Zuimonki, my talk was a summation of Zen Master Dogen's teachings in Book 1. The redoubtable Shohaku Okumura summarized the teachings of the entire book in the introduction, so the task for me was to simply provide examples from Book One of Okumura's summary. The talk went something like the following:

Shobogenzo Zuimonki (very roughly translated as "Instructions to the Monks") consists of short passages from dharma talks, sermons, one-on-one teachings and casual conversations between Master Dogen and his disciple, Ejo. The talks occurred between the years 1235 and 1237, shortly after Dogen wrote Bendowa, and reflect Dogen's frame of mind at that time. In Bendowa, Dogen wrote:

“According to the unmistakenly handed down tradition, this buddha-dharma, which has been singularly and directly transmitted, is supreme beyond comparison. From the time you begin to practice under a teacher, incense burning, bowing, nenbutsu, as well as the practices of repentance or of reading the sutras, are unnecessary. Simply practice zazen (shikantaza), dropping off body and mind.”

Shikantaza is zazen which is practiced without expecting any reward, even enlightenment. It is just being yourself right now, right here. Dogen similarly expounds on the importance of shikantaza in the first few chapters of Book 1:

"The true practice which is in accordance with the teaching is nothing but shikantaza, which is the essence of the life in this monastery today (Book 1- Chapter 1)."

"For true attainment of the Way, devoting all effort to zazen alone has been transmitted among the buddhas and patriarchs. For this reason, I taught a fellow student of mine to abandon his strict adherence of keeping the precepts and reciting the Precept Sutra day and night. . . Practitioners of the Way certainly ought to maintain Hyakujo’s regulations. The form of maintaining the regulations is receiving and observing the precepts and practicing zazen, etc. The meaning of reciting the Precept Sutra day and night and observing the precepts single-mindedly is nothing other than practicing shikantaza, following the activities of the ancient masters. When we sit zazen, what precept is not observed, what merit is not actualized? The ways of practice carried on by the ancient masters have a profound meaning. Without holding on to personal preferences, we should go along with the assembly and practice in accordance with those ways (1-2)."

"For a Zen monk, the primary attitude for self-improvement is the practice of shikantaza. Without consideration as to whether you are clever or stupid, you will naturally improve if you practice zazen (1-4)."

"Ejo asked, '. . . [W]hat thing or what practice should we choose to devote ourselves to among the various ways of practice of the buddha-dharma?' Dogen replied, 'It depends upon one’s character or capability, however, up to now, it is zazen which has been handed down and concentrated on in the communities of the patriarchs. This practice is suitable for all people and can be practiced by those of superior, mediocre, or inferior capabilities. Now, each of you should practice exclusively and wholeheartedly. Ten out of ten of you will attain the Way' (1-14)."

Dogen also talked about the importance of seeing impermanence and parting from egocentric self:

"To learn the practice and maintain the Way is to abandon ego-attachment and to follow the instructions of the teacher. The essence of this is being free from greed. To put an end to greed, first of all, you have to depart from egocentric self. In order to depart from egocentric self, seeing impermanence is the primary necessity (1-4)."

In Shobogenzo Bodaisatta-Shishobo, Dogen also notes:

“Free giving (dana) means not being greedy. Not being greedy means not coveting. Not coveting means, in everyday language, not courting favor."

Egocentricity was defined in one of Okumura’s footnotes as “Assuming there is an ego existing in the body which is a temporal compound of various elements, thinking it to be eternal or substantial and attaching oneself to that ego. . . This is a fundamental delusion. Our practice is to see egolessness and the impermanence of all existence, and to live on that basis without greedy desires. Concretely, our desires manifest themselves by seeking fame and profit. This is why Dogen put emphasis on practicing the buddha-dharma only for the sake of the buddha-dharma, without expecting any reward, i.e. fame and profit."

Dogen describes impermanence in Zuimonki as follows:

"Our life changes moment by moment, it flows by swiftly day by day. Everything is impermanent and changing rapidly. This is the reality before our eyes. You do not need to wait for the teaching of masters or sutras to see it. In every moment, do not expect tomorrow will come. Think only of this day and this moment. Since the future is very much uncertain, and you cannot foresee what will happen, you should resolve to follow the Buddha-Way, if only for today, while you are alive. To follow the Buddha-Way is to give up your bodily life and act so as to enable the dharma to flourish and, to bring benefit to living beings (1-20)."

Impermanence is also usually used in a negative sense, although Hui Neng, the Sixth Patriarch, said, “Grass, trees, and bushes are impermanent, and are nothing but Buddha-nature. Human beings and things, body and mind are impermanent, and are nothing but Buddha-nature. The earth, mountains, and rivers are impermanent, because they are Buddha-nature. Supreme awareness (Anuttara-samyak-sambodhi) is impermanent, since it is Buddha-nature. The great Nirvana is Buddha-nature since it is impermanent.”

From the foundation of seeing impermanence and parting from egocentric self, numerous practical attitudes are derived:

Following one’s teacher and the Buddha’s teaching: "To learn the practice and maintain the Way is to abandon ego-attachment and to follow the instructions of the teacher. . . If you gradually abandon your ego-attachment and follow the sayings of your teacher, you will progress. If you argue back [pretending] to know the truth, but remain unable to give up certain things and continue to cling to your own preferences, you will sink lower and lower (1-4)."

Being free from personal views: "In the tradition of the patriarchs, the true way of understanding dharma-talks [on Zen practice] is to gradually reform what you have known and thought by following your teacher’s instruction. . . If you continually reform your discriminating mind and fundamental attachment in this way according to your teacher’s instruction, you will naturally become one with the Way. Students today, however, cling to their own discriminating minds. Their thinking is based on their own personal views that buddha must be such and such; if it goes against their ideas, they say that buddha cannot be that way. Having such an attitude and wandering here and there in delusion, searching after what conforms to their preconceptions, few of them ever make any progress in the Buddha-Way (1-13)."

Concentration on one practice: "It is not possible to study extensively and obtain wide knowledge. Make up your mind and just give up trying to do so. Focus your attention on one thing. Study the things you have to know and the traditional examples of them. Follow the way of practice of your predecessors. Concentrate your efforts on one practice. Do not pretend to be a teacher or a leader of others (1-5)."

"Impermanence is swift; life-and-death is a vital matter. For the short while you are alive, 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 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 (1-11)."

"Even people in the secular world must concentrate on one thing and learn it thoroughly enough to be able to do it in front of others rather than learn many things at the same time, without truly accomplishing any of them. This holds all the more true for the buddha-dharma, which transcends the secular world, and has never been learned or practiced from the beginningless beginning. We are still unfamiliar with it. Also, our capacity is poor. If we try to learn many things about this lofty and boundless buddha-dharma, we will not attain even one thing. Even if we devote ourselves to only one thing, because of our inferior capacity and nature, it will be difficult to clarify buddha-dharma thoroughly in one lifetime. Students, concentrate on one thing (1-14)."

Having compassion or parental mind and working for benefiting others: In Shobogenzo Bodaisatta-Shishobo, the Four Exemplary Acts of a Bodhisatva are identified as kind giving, kind speech, helpful conduct, and manifesting cooperation. These acts are also discussed in Zuimonki:

"Do not use foul language to scold or slander monks. Even if they are bad or dishonest, do not harbor hatred against them nor abuse them thoughtlessly. First of all, no matter how bad they may be, when more than four monks gather together, they form a sangha, which is a priceless treasure of the country. This should be most highly respected and honored. If you are an abbot or a senior priest or even a master or a teacher, if your disciples are wrong, you have to instruct and guide them with a compassionate and parental heart. . . Even though you may be an abbot or senior priest, it is wrong to govern the community and abuse the monks as if they were your personal belongings. Further, if you are not in such a position, you should not point out others’ faults or speak ill of them. You must be very, very careful. When you see someone’s faults and think they are wrong and wish to instruct them with compassion, you must find a skillful means to avoid arousing their anger, and do so as if you were talking about something else (1-7)."

"Even if you are speaking rationally and another person says something unreasonable, it is wrong to defeat him by arguing logically. On the other hand, it is not good to give up hastily saying that you are wrong, even though you think that your opinion is reasonable. Neither defeats him, nor withdraw saying you are wrong. It is best to just leave the matter alone and stop arguing. If you act as if you have not heard and forget about the matter, he will forget too and will not get angry. This is a very important thing to bear in mind (1-10)."

"It is rather easy to lay down one’s own life, and cut off one’s flesh, hands, or feet in an emotional outburst. Considering worldly affairs, we see many people do such things even for the sake of attachment to fame and personal profit. Yet it is most difficult to harmonize the mind, meeting various things and situations moment by moment. A student of the Way must cool his mind as if he were giving up his life, and consider if what he is about to say or do is in accordance with reality or not. If it is, he should say or do it (1-15)."

Gainingless-ness: "Once you have entered the Buddha-Way, you should practice the various activities just for the sake of the buddha-dharma . Do not think of gaining something in return. All teachings, Buddhist or non-Buddhist, exhort us to be free from the expectation of gaining a reward (1-9)."

Not seeking fame and profit: "The primary concern is to cast aside the desire for fame and ego-attachment in whatever situation (1-19)."

Okumura’s footnote from Chapter 1-4 explains “Our desires manifest themselves by seeking fame and profit. This is why Dogen put emphasis on practicing the buddha-dharma only for the sake of the buddha-dharma, without expecting any reward, i.e. fame and profit.”

Giving up worldly sentiments: "Students of the Way, you must be very careful on several levels in giving up worldly sentiment. Give up the world, give up your family, and give up your body and mind. Consider this well (1-21)."

Living in poverty and not clinging to food and clothing: "Students of the Way, do not worry about food and clothing. Just maintain the Buddha’s precepts and do not engage in worldly affairs. The Buddha said to use abandoned rags for clothing and beg for food. In what age will these two things ever be exhausted? Do not forget the swiftness of impermanence nor be disturbed vainly by worldly affairs. As long as your dewlike human life lasts, think exclusively of the Buddha-Way and do not be concerned with other things (1-16)."

"Someone asked, 'According to the Buddha’s teachings, should we practice begging for food?' Dogen replied, 'Yes, we should. Yet we have to take into consideration the customs and the conditions of each country. In whatever situation, we should choose what is best for the benefit of living beings in the long run and for the progress of our own practice. As for the manners of begging, since the roads in this country are dirty, if we walk around wearing Buddhist robes, they will become soiled. Also, since people are poor, it may be impossible to beg in the same way as in India, that is, at every house along the street with no regard for whether they are poor or rich. [If we cling to such a way], our practice might regress and we would be unable to function magnanimously for the benefit of living beings. Only if we keep practicing the Buddha-Way in a humble manner following the customs of the country will people of all classes support us by making offerings of their own accord and will practice for ourselves and for the benefit of others be fulfilled' (1-20)."

So all of that, in a very large nutshell, is what Dogen teaches in the first book of Zuimonki - by praciticing skikantaza and concentrating on the impermanence of all things, we will eventually let go of egocentric views and attain a true understanding of the Way. Practically, this is accomplished through zazen and from freeing ourselves from attachment to fame and profit, from worldly sentiments, and from expectations of gaining any reward (spiritual materialism); by concentrating on only one practice under the guidance of a good teacher and letting go of personal views; and cultivating the four practices of a bodhisattva (generosity, kind speech, helpful conduct and cooperation).