The Zen Master's Dance - 17 - Genjo Koan (Middle of p. 64 to Top of p. 67)

[Jundo]

Everybody, back in the boat!

We will read from the middle of p. 64 (the passage, "For example, if someone sails in a boat ... "), stopping right before "In truth, the place and the way are neither large nor small" toward the top of p. 67.

This new boat passage continues the theme of the earlier "moon reflected in the water" section, about how enlightenment is not just round and empty and rather lifeless, but is all the countless forms and facets and complexities of this life and world.

Dogen then goes on to say that living things (like you and me) bring the party to life, that we are all in our element, and how we act makes it come to life. Dogen had this vision where Buddha's truth is found in and as all things, and we bring to life this world. Moreover, we not only bring to life this world, we are this world coming to life through our doing.

Please rewrite the following version of this week's readings from the perspective of one of the following persons, activities, things/tools and places (or, even better, think up your own person/activity/thing or tool/place) and rewrite Dogen's insights:
.

Musician/Theatre Hall/Her Instrument/Playing Music

Doctor/Operating Room/Knife/Surgery

Footballer/Playing Field/Ball/Playing

Chef/Empty Pot or Oven/Ingredients/Cooking

Artist/Studio/Blank Canvas/Painting

Gardener/Garden/Barren Soil/Growing Things

As always, do not look at others' responses before trying your own.

For example, if someone is a [person] standing in a [place] looking at a still [or quiet/simple/empty] and unmoving [place or thing] that [place or thing] looks still [quiet/simple/empty] and unmoving, and does not look to have other form. But the [place or thing] is truly not only stillness [quietness/simplicity/emptiness] nor merely movement [sound/complexity], and its features are varied beyond count. It is like a palace of endless rooms. It is like a jewel of countless facets [BONUS QUESTION: Add your own example of some wonderful thing with endless or countless parts or features - "It is like a ~~~~~ with numberless ~~~~~~ ."] It only looks still [quiet/simple/empty] and unmoving as far as seen by the eye at that time. All things of the world are like this. ... Whole worlds are found all around in this [place]. It is so, not only looking outwards, but also directly under your feet, in your own hand, and in every inch of this [place or thing].

A [person] [does activity] in/by its [place or thing], and no matter how far it [does activity], the possibilities of the [place or thing] are without end. ... At the same time, the [person], in being a [person] never leaves their [place or thing]. When their need is large their doing of the [activity] and use of the [place or thing] will be large. When the need is small their doing and using are thus small. Thereby, each such [person] totally uses its full range as a [person] doing their [activity] in each moment, and each of them wholly brings its realm to vibrant activity. Yet, if the [person] were to [leave the place, or put down the thing], the person would cease being a [person] at once. ... Thus we can conclude that [place] is life and [thing] is life. Being this [person] is life, and also, life is the [person] and life is the [place] and [thing]. In this same way, practice-enlightenment is the expression of bounded and boundless life right here and now.

If a [person] attempts to fully explore the reaches of its field without [doing activity], this [person] will never find its way or place. But when we find our place where we are here and now, [activity] occurs that actualizes the universe. When we find our way in this moment, [activity] occurs that actualizes the universe.

Gassho, J

STLah

[Koriki]

For example, if someone is a doctor standing in an operating room looking at a quiet and unmoving patient, that patient looks quiet and unmoving, and does not look to have other form. But the patient is truly not only quietness nor merely complexity, and their features are varied beyond count. They are like a palace of endless rooms. They are like a jewel of countless facets. They are like an ocean with numberless shores. They only look quiet and unmoving as far as seen by the eye at that time. All things of the world are like this. ... Whole worlds are found all around in this operating room. It is so, not only looking outwards, but also directly under your feet, in your own hand, and in every inch of this hospital.

A doctor performs surgery in the operating room, and no matter how far they operate, the possibilities of the operating room are without end. ... At the same time, the doctor, in being a doctor never leaves their operating room. When their need is large their doing of surgery and use of the operating room will be large. When the need is small their doing and using are thus small. Thereby, each such doctor totally uses her full range as a doctor doing their surgery in each moment, and each of them wholly brings its realm to vibrant activity. Yet, if the doctor were to leave the operating room, the doctor would cease being a doctor at once. ... Thus we can conclude that the operating room is life and patient is life. Being this doctor is life, and also, life is the doctor and life is the operating room and patient. In this same way, practice-enlightenment is the expression of bounded and boundless life right here and now.

If a doctor attempts to fully explore the reaches of their field without performing surgery, this doctor will never find their way or place. But when we find our place where we are here and now, surgery occurs that actualizes the universe. When we find our way in this moment, surgery occurs that actualizes the universe.

Gassho,
Koriki
s@lah

[Jundo]

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[Furyu]

For example, if a hiker, standing in the woods,looking at tall pine trees around an empty clearing and looks around, that clearing looks bare, just a still round patch surrounded by trees, and does not look to have other form. But the clearing is truly not still nor merely bare, and its features are varied beyond count. It is like a palace of endless rooms. It is like meadows with numberless blooms. It only looks bare and unmoving as far as seen by the eye at that time. All things of the world are like this. ... Whole worlds are found all around in this forest clearing. It is so, not only looking outwards, but also directly under your feet, in your own hand, and in every inch of this clearing.

A hiker walks in these woods, and no matter how far he goes, the possibilities of the forest are without end. ... At the same time, the person, being a hiker, never leaves the forest. When their need is large the trails will be long and their use of the forest will be large. When their need is small the trails will be short and the use are thus small. Thereby, each such hiker totally uses its full range as a hiker, walking in each moment, and each of them wholly brings its realm to vibrant activity. Yet, if the hiker were to exit the forest trails, the person would cease being a hiker at once. ... Thus we can conclude that the forest is life and the trails are life. Being a hiker is life, and also, life is the hiking and life is the forest and the trails. In this same way, practice-enlightenment is the expression of bounded and boundless life right here and now.

If a hiker attempts to fully explore the reaches of its field without walking, this hiker will never find its way or place. But when we find our place where we are here and now, walking occurs that actualizes the universe. When we find our way in this moment, walking occurs that actualizes the universe.

Gasshō
sat-lah
Fūryū

[Jundo]

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[Hokuu]

For example, if someone is a lumberjack standing in a forest looking at a quiet and unmoving forest, that forest looks still quiet and unmoving, and does not look to have other form. But the forest is truly not only stillness quietness nor merely movement, and its features are varied beyond count. It is like a palace of endless rooms. It is like a jewel of countless facets. It is like a night sky with endless stars. It only looks still quiet and unmoving as far as seen by the eye at that time. All things of the world are like this. ... Whole worlds are found all around in this forest. It is so, not only looking outwards, but also directly under your feet, in your own hand, and in every inch of this forest.

A lumberjack cuts trees by its axe, and no matter how far he cuts trees, the possibilities of the forest are without end. ... At the same time, the lumberjack, in being a lumberjack never leaves the forest. When their need is large their cutting the trees and use of the axe will be large. When the need is small their doing and using are thus small. Thereby, each such lumberjack totally uses its full range as a lumberjack cutting trees in each moment, and each of them wholly brings its realm to vibrant activity. Yet, if the lumberjack were to put down the axe and leave the forest, the lumberjack would cease being a lumberjack at once. ... Thus we can conclude that lumberjack is life and axe is life. Being this lumberjack is life, and also, life is the lumberjack and life is the forest and axe. In this same way, practice-enlightenment is the expression of bounded and boundless life right here and now.

If a lumberjack attempts to fully explore the reaches of its field without cutting trees, this lumberjack will never find its way or place. But when we find our place where we are here and now, cutting trees occurs that actualizes the universe. When we find our way in this moment, cutting trees occurs that actualizes the universe.


Gassho
Hokuu
satlah

[Jundo]

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