Re: Aideen Zenji: On the Ancient Mirror
Ouch, ouch - the Bright Mirror on all sides ...
What to do, what to do?
Smiles to you, Aideen,
--- In firstname.lastname@example.org, "Aideen Mckenna" <aideenmck@...> wrote:
> Dan, you make my head hurt. But it seems that makes a tiny chink that lets
> the light through. Thanks.
> From: email@example.com
> [mailto:firstname.lastname@example.org] On Behalf Of dan330033
> Sent: January-26-12 2:37 PM
> To: email@example.com
> Subject: [Meditation Society of America] Re: Dogen Zenji: On the Ancient
> 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'."
> " 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.