Case 55 never ends, and so we hop to Case 56, Uncle Mi's White Rabbit ...
Zen priest and translator Taigen Leighton writes that the Chinese character "swift" in this story can better be read as "elegant" or "eminent, refined". That seems to make a lot more sense in the context of this Koan, which is filled with references to "low" things being high, and "high" things low ... a "Buddha 'Big H' High" which sweeps in all small human measures of high and low, both the elegant and inelegant just BuddhElegant!
Please read, if you can, all of Taigen's comment on this Koan in the first three pages of Chapter 6 of his book on Master Tozan (known as Master Dongshan in Chinese) ...
In Shishin Wick's mixed Rinzai-Soto Sambokyodan tradition, there is a bit more emphasis placed on efforts to attain passing Kensho experiences then for most Soto folks, so that flavor peaks through his commentary a little today. However, both Shishin and Taigen emphasize that the point is not to get hung up in any one point, and to come to see the shining Light which shines through ordinary worldly light and dark.
In Master Dogen's view of "Practice-Enlightenment", our every word thought and act is the word thought and act of Buddha, with nothing more needed. Nonetheless (seeing such from another angle) our every word thought and act is a constant opportunity to act with compassion, wisdom, generosity, peace and other forms of "elegance", or with inelegant greed, anger and ignorance. We realize the Elegance of Buddha by our own behavior and thoughts.
I post below what I usually say on the topic of "Kensho" in Soto Zen, and seeing the "low and high". Please have a look.
=====================
Dogen tended to speak of "Enlightenment" ... not as some momentary experience to attain ... but as "Practice-Enlightenment", emphasizing that how we make Buddha Wisdom and Compassion manifest in our actual words, thoughts and deeds in this life is the real "Kensho".
Momentary Kensho experiences can be light and deep and beyond light or deep. They can be profound and enveloping ... HOWEVER, that does not matter because, generally in Soto, we consider all such experiences as passing scenery ... just a visit to the wonders of the Grand Canyon. One cannot stay there, as lovely as it is. Nice and educational place to visit ... would not, should not, could not truly live there. One can even live perfectly well never having visited the vast Canyon at all. The most important thing is to get on the bus, get on with the trip, get on with life from there. In our Soto Way, the WHOLE TRIP is Enlightenment when realized as such (that is the True "Kensho"!) ... not some momentary stop or passing scene or some final destination .
... For Soto Folks, when we realize such ... every moment of the Buddha-Bus trip, the scenery out the windows (both what we encounter as beautiful and what appears ugly), the moments of good health and moments of passing illness, the highway, the seats and windows, all the other passengers on the Bus who appear to be riding with us, when we board and someday when we are let off ... the whole Trip ... is all the Buddha-Bus, all Enlightenment and Kensho, all the "destination" beyond "coming" or "going" or "getting there", when realized as such (Kensho). This ride is what we make it.
...
Realizing that fact – that the most “ordinary” is sacred and whole and unbroken – is at the heart of Kensho! Failing to see Kensho as extraordinary insight into the extra-ordinariness and sacredness of both the sacred and ordinary is not to see “Kensho.”
Gassho, J
SatToday
“That’s very important,” the King said, turning to the jury. They were just beginning to write this down on their slates, when the White Rabbit interrupted: “Unimportant, your Majesty means, of course,” he said in a very respectful tone, but frowning and making faces at him as he spoke.
“Unimportant, of course, I meant,” the King hastily said, and went on himself in an undertone, “important—unimportant—unimportant—important— —” as if he were trying which word sounded best.
Some of the jury wrote it down “important,” and some “unimportant.” Alice could see this, as she was near enough to look over their slates; “but it doesn’t matter a bit,” she thought to herself.
Alice’s Adventures in Wonderland (1865) by Lewis Carroll
“Unimportant, of course, I meant,” the King hastily said, and went on himself in an undertone, “important—unimportant—unimportant—important— —” as if he were trying which word sounded best.
Some of the jury wrote it down “important,” and some “unimportant.” Alice could see this, as she was near enough to look over their slates; “but it doesn’t matter a bit,” she thought to herself.
Alice’s Adventures in Wonderland (1865) by Lewis Carroll
Please read, if you can, all of Taigen's comment on this Koan in the first three pages of Chapter 6 of his book on Master Tozan (known as Master Dongshan in Chinese) ...
In Shishin Wick's mixed Rinzai-Soto Sambokyodan tradition, there is a bit more emphasis placed on efforts to attain passing Kensho experiences then for most Soto folks, so that flavor peaks through his commentary a little today. However, both Shishin and Taigen emphasize that the point is not to get hung up in any one point, and to come to see the shining Light which shines through ordinary worldly light and dark.
In Master Dogen's view of "Practice-Enlightenment", our every word thought and act is the word thought and act of Buddha, with nothing more needed. Nonetheless (seeing such from another angle) our every word thought and act is a constant opportunity to act with compassion, wisdom, generosity, peace and other forms of "elegance", or with inelegant greed, anger and ignorance. We realize the Elegance of Buddha by our own behavior and thoughts.
I post below what I usually say on the topic of "Kensho" in Soto Zen, and seeing the "low and high". Please have a look.
=====================
Dogen tended to speak of "Enlightenment" ... not as some momentary experience to attain ... but as "Practice-Enlightenment", emphasizing that how we make Buddha Wisdom and Compassion manifest in our actual words, thoughts and deeds in this life is the real "Kensho".
Momentary Kensho experiences can be light and deep and beyond light or deep. They can be profound and enveloping ... HOWEVER, that does not matter because, generally in Soto, we consider all such experiences as passing scenery ... just a visit to the wonders of the Grand Canyon. One cannot stay there, as lovely as it is. Nice and educational place to visit ... would not, should not, could not truly live there. One can even live perfectly well never having visited the vast Canyon at all. The most important thing is to get on the bus, get on with the trip, get on with life from there. In our Soto Way, the WHOLE TRIP is Enlightenment when realized as such (that is the True "Kensho"!) ... not some momentary stop or passing scene or some final destination .
... For Soto Folks, when we realize such ... every moment of the Buddha-Bus trip, the scenery out the windows (both what we encounter as beautiful and what appears ugly), the moments of good health and moments of passing illness, the highway, the seats and windows, all the other passengers on the Bus who appear to be riding with us, when we board and someday when we are let off ... the whole Trip ... is all the Buddha-Bus, all Enlightenment and Kensho, all the "destination" beyond "coming" or "going" or "getting there", when realized as such (Kensho). This ride is what we make it.
...
Realizing that fact – that the most “ordinary” is sacred and whole and unbroken – is at the heart of Kensho! Failing to see Kensho as extraordinary insight into the extra-ordinariness and sacredness of both the sacred and ordinary is not to see “Kensho.”
Gassho, J
SatToday
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