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18133Re: Dogen Zenji: On the Ancient Mirror

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  • dan330033
    Jan 26, 2012
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      What all Buddhas and Ancestors accept, preserve, and individually pass on is the Ancient Mirror.

      "It is Their same view and Their same face: It is Their same
      image and Their same casting, for They have done the same training and have realized the same Truth.

      When foreigners come, foreigners appear in It, be they
      eight thousand or a hundred thousand; when Han (non-foreigners) come, Han appear in It, be it for a single moment or for all of time.

      When things of the past come, things of the past appear in It; when things of the present come, things of the present appear in It.
      When a Buddha comes, a Buddha appears in It; when an Ancestor comes, an Ancestor appears in It."

      " The Great Round Mirror of all Buddhas
      Is neither flawed within nor beclouded without.

      We two can see It the same way,
      For we are alike in both Mind and Eye."

      Kayashata (cited by Dogen)

      "When we say that this Mirror is unstained both within and without, we mean that It is not an inside that depends upon something outside, or an outside blurred by something inside. It has never had a front and a back: both perspectives can be viewed alike, for the Mind and Eye of Sōgyanandai and Kayashata resembled each other. `Resembling each other' means that `a person' has encountered another `person'. Even the forms and images within have minds and eyes, and can likewise see: even the forms and images without have minds and eyes, and can likewise see. Both their outer, objective world and their inner, subjective being, as they now appeared, resembled each other within and resembled each other without. They were beyond `I', beyond `other'—this is just two `persons' looking at each other, two `persons' being alike. The one who is `other' also speaks of himself as `I', and your `I' is also his `other'."

      Dogen

      " Enlightenment really has no tree it abides in,
      Nor is the Clear Mirror a mirrored dressing-stand.

      From the first not a single thing exists,
      So from where is dust or dirt to arise?"

      Daikan Eno

      Dogen: "We need to explore what this is saying. People in his generation called Great Ancestor Enō the Old Buddha. Meditation Master Engo said, "The Old Buddha Daikan Enō is the one I bow to in deepest respect." Thus, you need to recognize that Great Ancestor Daikan Enō displayed the Clear Mirror through his saying, "From the first not a single thing exists, so from where is dust or dirt to arise?"

      "Nor is the Clear Mirror a mirrored dressing-stand." This statement contains the very lifeblood that we should strive hard to comprehend.

      All that is clear and bright is the Clear Mirror; thus it is said, "When a bright-headed one comes, a bright-headed one responds in kind." Because It is beyond being any `where', there is no `where' for It to be in. What is more, can there possibly be a single dust mote anywhere in the universe that is not in the Mirror? Can there possibly be a single dust mote on the Mirror that is not of the Mirror? Keep in mind that the whole universe is beyond being merely `lands as numerous as dust motes'. As a consequence, the universe is the face of the Ancient Mirror.
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