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Re: Daikan Eno's poem

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  • dan330033
    ... Hi Bob - I agree with you, that s an aspect of it. Also, Eno s understanding was more total, so to speak. A total shift/dissolution of the sense of
    Message 1 of 7 , Jan 27, 2012
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      --- In meditationsocietyofamerica@yahoogroups.com, medit8ionsociety <no_reply@...> wrote:
      >
      >
      >
      > --- In meditationsocietyofamerica@yahoogroups.com, "dan330033" <dan330033@> wrote:
      > >
      > > P.S.
      > >
      > > " 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
      > >
      > > This poem, which Dogen cited, was written in response to, and as a kind of refutation of, another poem. The other poem, which was presented by the chief disciple of a teacher named Konin, (who was also Eno's teacher), is given below. Monks at the monastery thought the chief disciple who wrote the poem below would be Kōnin's Dharma heir (but it didn't turn out that way):
      > >
      > > "Our body is a bodhi tree,
      > > Our mind like a dressing-stand with its clear mirror;
      > > Time upon time let us strive to wipe it clean
      > > And let not dust or dirt abide thereon."
      > >
      > > As a result of the poems presented by the two disciples, Eno was selected to be Dharma heir (a hotly contested honor, at the time), and the chief disciple wasn't particularly happy about that ...
      > >
      > > ... but so it goes ...
      > >
      > > :-)
      > >
      > > - Dan
      >
      > So perhaps the implication is that because Eno didn't
      > deal with "doing" anything about dust on the mirror, his
      > was a higher under/over-standing, and thus deserved the
      > Dharma heir designation. Of couse, he may just have had
      > a better smile.
      > Thanks Sri Danji for the mirror cleansing.

      Hi Bob -

      I agree with you, that's an aspect of it.

      Also, Eno's understanding was more total, so to speak.

      A total shift/dissolution of the sense of personal identity.

      Along with that goes any sense of a personal being having something it has to do.

      Eno's poem conveys more of a sense of a revelation of "what is so," what is so being "the Ancient Mirror" - not standing on anything, not situated in someone, choicelessly reflecting whatever image appears *now* - whether an image of past, present, or future.

      And thanks to you, Bobji, for running this list, and posting interesting notions about bright mirrors ...

      - Dan

      > > > 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.
      > > >
      > >
      >
    • dan330033
      ... Ouch, ouch - the Bright Mirror on all sides ... What to do, what to do? Smiles to you, Aideen, - Dan
      Message 2 of 7 , Jan 27, 2012
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        :-)

        Ouch, ouch - the Bright Mirror on all sides ...

        What to do, what to do?

        Smiles to you, Aideen,

        - Dan

        --- In meditationsocietyofamerica@yahoogroups.com, "Aideen Mckenna" <aideenmck@...> wrote:
        >
        > Dan, you make my head hurt. But it seems that makes a tiny chink that lets
        > the light through. Thanks.
        >
        > Aideen
        >
        >
        >
        > From: meditationsocietyofamerica@yahoogroups.com
        > [mailto:meditationsocietyofamerica@yahoogroups.com] On Behalf Of dan330033
        > Sent: January-26-12 2:37 PM
        > To: meditationsocietyofamerica@yahoogroups.com
        > Subject: [Meditation Society of America] Re: Dogen Zenji: On the Ancient
        > Mirror
        >
        >
        >
        >
        >
        > 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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