The Zen Master's Dance - 2 - How To Read Dogen (to p. 12)

[Risho]

ha I followed the wrong pattern!

gassho

risho
-stlah

[Jundo]

SECOND ASSIGNMENT

Hmmm. I am surprised that folks struggled with this exercise so much. I am going to give another try. It is a bit "paint by numbers" Dogen, but the point is to get a sense of his style. See if the following helps:

Here is another parable from the Lotus Sutra, The Apparitional City:

“Suppose in a desolate, fearful place there were a dangerous road five hundred yojanas long. There is a large group that wants to travel along this road to reach a place where there is great treasure. They have a leader who is wise and penetrating and who knows the passable and impassable parts of this dangerous road very well. Although he wants to guide these people past the danger, they become exhausted along the way. Addressing the leader they say: We are extremely tired and frightened. We cannot go any further. We are still far away from our destination, and we want to turn back. “The leader, knowing many skillful means, thinks:
These people are to be pitied. How could they want to turn back and abandon the great treasure? “After thinking this the leader, through his skillful means, magically creates a city three hundred yojanas away along the dangerous road. He addresses the people, saying: Do not be frightened. Do not turn back! You may now stay in this great city and be at your leisure. If you enter this city, you can be comfortable and at ease. Once you are able to go on and reach the treasure site, then you can depart once more. “Then the exhausted people rejoice greatly and praise this unprecedented experience, saying: We are now free of this evil road and will be comfortable and at ease. “Then they proceed to the apparitional city and enter it. They believe that their hardships are over and feel at ease. Then the leader realizes that they are rested and their fatigue has gone. He immediately makes the apparitional city vanish and says to the people: All of you, come along! The treasure site is near. I made that great apparitional city only in order to let you rest. “O monks! The Tathāgata is exactly like this. Now for your sake he has become a great leader who knows the long, dangerous, and evil road of birth, death, and desire’s confusion. You should leave it and be saved

The above is a tale of Expedient Means, explaining how the Buddha made certain early Teachings promising rewards that are like treasures held before peoples' eyes so that they will not give up the path.

Now, here are some elements of this story:

"desolated, fearful place"
"dangerous road"
"reach a place"
"great treasure"
"wise leader"
"passable and impassable parts"
"far from our destination"
"magically creates"
"a great city"
"enter the city"
"free of the evil road"
"Do not turn back!"
"the city vanishes"
"comfortable and at ease"
"The Leader realizes"

Now, here is the passage about the Great Flying Stupa from the Lotus Sutra in my book, with key words removed. Plug some (you need not use all, just as many as sounds good) of the above elements into the sentence structure. It is not a puzzle to find the right place for each, but rather, they should just have interesting sounds in juxtaposition and provocative relationships to each other:

[Dōgen says:] There is the ( ) in the "( )” of the "( )" which is a “( ).” There is the ( ) that is the “( ),” whose breadth is “five hundred yojanas.” There is a ( ) by ( ), whereby ( ) is ( ) and ( ) is ( ). There is the ( ) in ( ), which is ( ). ( ) is ( ), and the ( ) is on ( ). ( ) is a ( ) , and ( ) opens ( ) for the ( ). The ( ) does ( ) with the ( ), and the ( ) does ( ) with the ( ). When the ( ) experiences this state of ( ), he also enters into the state of ( ). [. . .] This “( ),” “( ),” “( ),” and “( )” are not limited to ( ); They are simply “non-thinking.”

The Original:

[Dōgen says:] There is the turning of the flower of Dharma in the appearance “before the Buddha” of the “treasure stupa,” which is a “height of five hundred yojanas.” There is the turning of the flower of Dharma that is the “Buddha sitting inside the stupa,” whose breadth is “two hundred and fifty yojanas.” There is a turning of the flower of Dharma by springing forth from the earth and abiding in the earth, whereby mind is without obstructions and matter is without limits. There is the turning of the flower of Dharma in springing out of the sky and abiding in the earth, which is limited by the eyes and limited by the body. Vulture Peak is within the stupa, and the treasure stupa is on Vulture Peak. The treasure stupa is a stupa of treasure abiding in space, and space opens space for the treasure stupa. The timeless Buddha within the stupa shares a seat with the Buddha of Vulture Peak, and the Buddha of Vulture Peak shares the realization of the Buddha within the stupa. When the Buddha of Vulture Peak experiences this state within the stupa together with body, mind, and all things, he also enters into the state of the turning of the flower of Dharma. [. . .] This “within the stupa,” “before the Buddha,” “the treasure stupa,” and “space” are not limited to Vulture Peak; .... They are simply “non-thinking.”

Please give "Paint By Numbers Shobogenzo" a try!

Gassho, Jundo

STLah

PS - And, yes, this reminds me of "mad libs," for anyone who remembers the kids' game. However, please don't do what I did when 11 years old, and put dirty words in all the blanks!

[Nengyoku]

There is the wise leader in the "dangerous road" of the "great city" which is a “great treasure.” There is the great treasure that is the "dangerous road,” whose breadth is “five hundred yojanas.” There is a desolated, fearful place by a great city, whereby great treasure is far from our destination and great treasure is free of the evil road. There is the great city in a dangerous road, which is free of the evil road. The great city is the dangerous road, and the dangerous road is on the wise leader. A dangerous road is a great city , and the wise leader opens a great city for the great treasure. The great city magically creates with the dangerous road, and the dangerous road magically creates with the city that vanishes. When the city that vanishes experiences this state of a desolated and fearful place, he also enters into the state of the great treasure. [. . .] This “dangerous road,” “great treasure,” "City that vanishes,” and “fearful place” are not limited to the city that vanishes; They are simply “non-thinking.”

If I may be allowed to add a second portion (If not, I can remove this):

Non-thinking is you, and you are non-thinking. When you enter into the state of the non-thinking you become totally the dangerous road, the great treasure, the city which vanishes, and the fearful place. You totally encounter the state of non-duality which must exist between both the city and the road. You climb the road on the wise leader, and also are the wise leader. You create the city for the many faces of yourself. You are the road that threatens the many faces, and so the many faces are no longer threatened. Without threat there is no city, and without the city there is no threat. This is peaceful abiding in oneself, and peaceful abiding in myriad things. You should penetrate deeply the understanding of non-duality to find peaceful abiding, and penetrate deeply peaceful abiding to find non-duality.

I had to rearrange parts of the sentence structure some to allow the smooth jazz to flow, which I hope is alright.

Gassho,
William
Sat

P.S. I love these exercises Jundo. Keep the Dogen Cole-train chuggin'.

[Jundo]

There is the wise leader in the "dangerous road" of the "great city" which is a “great treasure.” There is the great treasure that is the "dangerous road,” whose breadth is “five hundred yojanas.” There is a desolated, fearful place by a great city, whereby great treasure is far from our destination and great treasure is free of the evil road. There is the great city in a dangerous road, which is free of the evil road. The great city is the dangerous road, and the dangerous road is on the wise leader. A dangerous road is a great city , and the wise leader opens a great city for the great treasure. The great city magically creates with the dangerous road, and the dangerous road magically creates with the city that vanishes. When the city that vanishes experiences this state of a desolated and fearful place, he also enters into the state of the great treasure. [. . .] This “dangerous road,” “great treasure,” "City that vanishes,” and “fearful place” are not limited to the city that vanishes; They are simply “non-thinking.”

If I may be allowed to add a second portion (If not, I can remove this):

Non-thinking is you, and you are non-thinking. When you enter into the state of the non-thinking you become totally the dangerous road, the great treasure, the city which vanishes, and the fearful place. You totally encounter the state of non-duality which must exist between both the city and the road. You climb the road on the wise leader, and also are the wise leader. You create the city for the many faces of yourself. You are the road that threatens the many faces, and so the many faces are no longer threatened. Without threat there is no city, and without the city there is no threat. This is peaceful abiding in oneself, and peaceful abiding in myriad things. You should penetrate deeply the understanding of non-duality to find peaceful abiding, and penetrate deeply peaceful abiding to find non-duality.

I had to rearrange parts of the sentence structure some to allow the smooth jazz to flow, which I hope is alright.

Gassho,
William
Sat

P.S. I love these exercises Jundo. Keep the Dogen Cole-train chuggin'.

https://youtu.be/JDSPwexlyTo

[Seishin]

OK folks this is my stab but I might be way off base here.

Suppose there were a man who came to the house of a close friend and went to sleep after becoming intoxicated with wine. The
intimate friend, having to go out on official business, sews a priceless jewel into the inside of his friend’s garment and, giving it to him, leaves. But the man who was drunk and asleep is totally unaware of this. After getting up he leaves and roams around until he arrives in another country. Although he diligently seeks for food and clothing they are very difficult to obtain. He is satisfied if he just obtains a very meager amount. Later on the intimate friend happens to meet this man. Seeing him, he says: O poor fellow! How have you come to this state through lack of food and clothing? Once, on such-and-such a day in such-and-such a month and year, I sewed a priceless jewel into the inside of your garment, wanting to make things easier for you and to let you enjoy the desires of the five senses as much as you wished. It is still there, although you aren’t aware of it, and you seek your livelihood with great effort and hardship! You have been very foolish. Sell this jewel and use it to buy what you need. From now on you will know neither poverty nor want and can live as you wish.

Many kalpas past a old drunkard went to visit his long term friend, a businessman who he had know since the were but born. Arriving at his friends lodgings he could barely keep his eyes open. Dearest friend, I embark on a journey but before I go and before the wine induces sleep, I must offer you a gift. The old drunkard produced a jewel, so magnificent it was if it contained the whole Univesre such was its radiance. Bowing deeply the businessman accepted the gift and his old friend fell into deep stupor. While he slept the businessman fashioned an amulet in which he placed the jewel, such he hung around his old friends neck, who slept on in complete oblivion.
The next morning the old drunkard awoke to find he was completely blind, thinking thus was his karma for his behaviour the previous evening, knowing his friends lodging intimately, he fled as his embarrassment enveloped him.
For a decade he stumbled from tavern to tavern, in the ten direction and in many countries, always regretting that night and wondering what became of his lifelong friend.
One desolate night in the depths of a gloomy tavern, he heard and old familiar voice and called out from the darknes, friend is that you, how have you found me. The business replied but I was always with, I never left your side. The old drunkard look confused but pressed on and asked, what became of the wonderous jewel I bestowed upon you, did you sell it to provide wealth and haven for your family ?
The businessman replied, it was not mine to take and was not yours to give. But I have one just like it and have always possessed it, as you do. The amulet over the old drunkards heart, issued forth a intense heat and clutching the pouch and realising the content his blindness vanished in a flash and he was immediately sober.
Now clutching his original jewel and comparing it to that of his friend, he immediately became enlightened. Why they are as identical as two grains of sand, he exclaimed.
All grains of sand, responded his friend, and all sentient beings, like you posses such a jewel but like you were too blind to see.

I'm more rock than jazz btw

sat

[Kiri]

It makes me uncomfortable trying to imitate Master Dogen, but here I go:

There is the Jewel that appears as a poor intoxicated man. There is the Jewel that appears as an intimate friend. There is the Jewel that appears as a priceless jewel, and the Jewel that appears as the poor man’s garment. The Jewel is the poor man, and the poor man is the Jewel. The poor man is the intimate friend and the intimate friend is the poor man. Both the poor man and the intimate friend are the Jewel. Neither the intimate friend sewed the Jewel to the poor man’s garment, nor the poor man to his friend’s one. Jewel and poor man were never separate. Once the poor man becomes the Jewel, the whole universe becomes the Jewel.

I don't know, something like that
Gassho, Nikolas
Sat/Lah

[Jundo]

Many kalpas past a old drunkard went to visit his long term friend, a businessman who he had know since the were but born. Arriving at his friends lodgings he could barely keep his eyes open. Dearest friend, I embark on a journey but before I go and before the wine induces sleep, I must offer you a gift. The old drunkard produced a jewel, so magnificent it was if it contained the whole Univesre such was its radiance. Bowing deeply the businessman accepted the gift and his old friend fell into deep stupor. While he slept the businessman fashioned an amulet in which he placed the jewel, such he hung around his old friends neck, who slept on in complete oblivion.
The next morning the old drunkard awoke to find he was completely blind, thinking thus was his karma for his behaviour the previous evening, knowing his friends lodging intimately, he fled as his embarrassment enveloped him.
For a decade he stumbled from tavern to tavern, in the ten direction and in many countries, always regretting that night and wondering what became of his lifelong friend.
One desolate night in the depths of a gloomy tavern, he heard and old familiar voice and called out from the darknes, friend is that you, how have you found me. The business replied but I was always with, I never left your side. The old drunkard look confused but pressed on and asked, what became of the wonderous jewel I bestowed upon you, did you sell it to provide wealth and haven for your family ?
The businessman replied, it was not mine to take and was not yours to give. But I have one just like it and have always possessed it, as you do. The amulet over the old drunkards heart, issued forth a intense heat and clutching the pouch and realising the content his blindness vanished in a flash and he was immediately sober.
Now clutching his original jewel and comparing it to that of his friend, he immediately became enlightened. Why they are as identical as two grains of sand, he exclaimed.
All grains of sand, responded his friend, and all sentient beings, like you posses such a jewel but like you were too blind to see.

I'm more rock than jazz btw

sat

ANOTHER wonderful and meaningful story ... BUT NOT the lesson task!

I am not quite sure why the assignment is being so misunderstood. Something is missing in my explanation obviously that is causing folks to miss the point. The point is to write and sound like Dogen.

In any case, Seishin, please do instead the "SECOND ASSIGNMENT" that I just posted.

https://www.treeleaf.org/forums/showthread.php?19084-The-Zen-Master-s-Dance-How-To-Read-Dogen-%28to-p-12%29&p=291073&viewfull=1#post291073

Hopefully, although more confining than the original assignment, it gets the point of the lesson across better.


Gassho, J

STLah

[Jundo]

It makes me uncomfortable trying to imitate Master Dogen, but here I go:

There is the Jewel that appears as a poor intoxicated man. There is the Jewel that appears as an intimate friend. There is the Jewel that appears as a priceless jewel, and the Jewel that appears as the poor man’s garment. The Jewel is the poor man, and the poor man is the Jewel. The poor man is the intimate friend and the intimate friend is the poor man. Both the poor man and the intimate friend are the Jewel. Neither the intimate friend sewed the Jewel to the poor man’s garment, nor the poor man to his friend’s one. Jewel and poor man were never separate. Once the poor man becomes the Jewel, the whole universe becomes the Jewel.

I don't know, something like that
Gassho, Nikolas
Sat/Lah

Yeah, not bad, Nikos. You only mixed and matched two or three of the elements (jewel, poor man, friend mostly. garment too a little), so it's just a little plain and repetitive (it is possible to find many interesting phrases in the passage to mix up and play around with), and not as wild and tangled as it could be, but that is the basic idea.

Pretty good.

Gassho, Jundo

STLah

[Tairin]

SECOND ASSIGNMENT

Hmmm. I am surprised that folks struggled with this exercise so much. I am going to give another try. It is a bit "paint by numbers" Dogen, but the point is to get a sense of his style.

Well assuming I did well with my attempt I want to offer what clicked for me on the original exercise.

In the Dogen version of the Lotus Sutra passage Dogen used the term “turning of the flower of Dharma” that was not in use in the original. My thoughts when I saw this immediately leapt to the Flower Sutra story of the Buddha twirling a flower in front of his followers and only Mahakasyapa smiled. (Ref https://en.wikipedia.org/wiki/Flower_Sermon). Dogen then “riffed” on the merged images between the two stories.

When I did my response I picked some images that came to mind related to the “jewel” which of course can be a reference to the Three Treasures (Buddha, Dharma, and Sangha) or the jewels in Indra’s Net or a metaphor for already having Buddha nature. From there I just went with it and tried to keep references to the original Lotus Sutra story while dropping in other themes.

I don’t know if this is helpful to anyone who is struggling. And Jundo please take this down if you find it is unhelpful to what you are trying to accomplish.


Tairin
Sat today and lah

[Jundo]

Well assuming I did well with my attempt I want to offer what clicked for me on the original exercise.

In the Dogen version of the Lotus Sutra passage Dogen used the term “turning of the flower of Dharma” that was not in use in the original. My thoughts when I saw this immediately leapt to the Flower Sutra story of the Buddha twirling a flower in front of his followers and only Mahakasyapa smiled. (Ref https://en.wikipedia.org/wiki/Flower_Sermon). Dogen then “riffed” on the merged images between the two stories.

When I did my response I picked some images that came to mind related to the “jewel” which of course can be a reference to the Three Treasures (Buddha, Dharma, and Sangha) or the jewels in Indra’s Net or a metaphor for already having Buddha nature. From there I just went with it and tried to keep references to the original Lotus Sutra story while dropping in other themes.

I don’t know if this is helpful to anyone who is struggling. And Jundo please take this down if you find it is unhelpful to what you are trying to accomplish.


Tairin
Sat today and lah

[Risho]

Ok here goes nothing! --

There is the great treasure in the appearance "before the Buddha" of the "treasure stupa" which is a “great city.” There is the desolate fearful place that is the “dangerous road,” whose breadth is “five hundred yojanas.” There is a wise leader by passable and impassable parts, whereby the city vanishes is comfortable and at ease and far from our destination, is free of the evil road. There is the turning of the flower of Dharma in springing out of the sky and abiding in the earth, which is limited by the eyes and limited by the body. The Leader realizes, Vulture Peak is within the city, and the treasure stupa is on the great city. Do not turn back!, and a great city magically creates the treasure stupa. The wise leader does reach a place with the passable and impassable parts, and the city vanishes with the great treasure. When the Buddha of Vulture Peak experiences this state of "enter the city", he also enters into the state of "magically creates". [. . .] This “great city,” “wise leader,” “magically creates,” and “treasure stupa” are not limited to Vulture Peak; They are simply “non-thinking.”

Gassho

Risho
-stlah

[rj]

Ok, let's try this one more time...

There are the (passable and impassable parts) in the "(dangerous road)” of the "(great city)" which is “(our destination).” There is the (desolate, fearful place) that is the “(dangerous road),” whose breadth is “five hundred yojanas.” There is a (desolate, fearful place) by (the dangerous road), whereby (the wise leader) is (comfortable and at ease) and (magically creates) (a great treasure).

The (wise leader) does (enter the desolate, fearful place) with (comfort and ease), and the (dangerous road) and does (magic) with the (passable and impassable parts). When the (wise leader) experiences this state of (comfort and ease), he also enters into the state of (great treasure). [. . .] This “(road),” “(parts),” “(leader),” and “(easiness)” are not limited to (a great treasure); They are simply “non-thinking.”




st/rj

[Jundo]

Risho, Nefretiti ...

Yeah, that's more like it!

As to ... last night, I listened to this and had to same reaction. Yet, I know that it is a powerful something being expressed here:

https://youtu.be/3kdD6ZwsH2s

Lyrics: not yet available online, but ... I can feel what's being said.

Gassho, J

ST

[Kantai]

Having a go at this:

There is Buddha Nature in the house, Buddha Nature is the house of a close friend.
There is Buddha Nature in becoming intoxicated with wine, never do that again.
The man who came to the house was Buddha Nature.
The Buddha Nature of the friend is his official business. The Official Business is his buddha nature.
The inner garment contains the man’s Buddha Nature inside and out, and the jewel is sewn into all food and clothing he finds.
The Priceless Jewel is in being satisfied if he just obtains a very meager amount.
In saying: “O poor fellow! How have you come to this state through lack of food and clothing?”, the priceless jewel is sewn in to the garment.
In saying: “It is still there, although you aren’t aware of it, and you seek your livelihood with great effort and hardship!”, the intimate friend falls asleep intoxicated, as a leap through the Jewels net. The jewel will be sold, but to what price? Knowing neither poverty not want, live as you wish.
"You have been very foolish."
That is the Official Business of foolishness.

Gassho
Kantai

Sat

[Jundo]

Any volunteers, among those I gave a "good," who would let me post their composition (without your name) on a Soto Zen facebook group as an example of the game? PM me if so.

Gassho, J

STLah