We have run out of time.
We commence from the bottom of p. 144, and the quote which starts, "Zen Master Guixing of the Shexian region ..., " and continue to the end of the chapter.
Select a most mundane, boring, everyday action which you do in your life, in your house, in your work (however, it would be nice to select something different from what you selected in prior lessons). Make sure that it is an action that has at least two steps ([Step 1] and [Step 2]) and eventually is to be finished [Finished] by doing those steps, but might not get started or finished. For example "washing dishes" [Task] is finished by first "grabbing the dish soap" [Step 1] and "rinsing the dish" [Step 1], but maybe for some reason the task will not be finished because the postman knocks at the door. (Please choose your own examples other than dish washing.)
The message is that every action is complete unto itself whether done or not done, finished or not finished. It is complete and perfect in its completion and being done perfectly, it is complete and perfect in its non-completion imperfection. We think that [Step 2] follows [Step 1], but [Step 1] is fully caused by [Step 2], and [Step 2] is fully contained in [Step 1]. We might also say that finishing and not finishing, doing and not doing, are just faces of each other, and are each other too. As well, each has its moment when it is the only thing, everything and all the other things. Each action (e.g., doing or not doing) is its own unique thing, but is also somehow boundless and includes every other action (e.g., doing is not doing done.)
Dogen's "word jazz" plays wildly in some of the following.
Please play "MadLibs" (filling in the [ ] ) with Master Dogen's ways of expression and and imagery:
.
Zen Master Guixing of the Shexian region is the heir of Shoushan and a Dharma descendant of Linji. On one occasion he preached to the assembly:
Sometimes [Step 1] is being done but [Step 2] is not being done.
Sometimes [Step 2] is being done but [Step 1] is not being done.
Sometimes [Step 1] and [Step 2] are both finished.
Sometimes [Step 1] and [Step 2] are both not finished.
(Dōgen Comments: ) [Step 1] and [Step 2] are both being-time. Finishing and not finishing, doing and not doing, are all being-time. The moment of finishing [the Task] is not yet over, but the moment of not finishing [the Task] has come. ... This [Step 1] is the donkey, [Step 2] is the horse [from the famous kōan, “What is the meaning of Buddhadharma? When the donkey has not yet left, the horse arrives.”] Horses have been made into [Step 2] and donkeys have been made into [Step 1]. Finished is not a matter of having gotten [the Task] done, and not having finished is not a matter of not having gotten [the Task] done. Being-time is thus.
Being-time is just so. [Doing the Task] defines and delineates [doing the task], but is not defined and delineated by [not doing the Task]. [Not doing the Task] is defined and delineated by [not doing the Task], but is not defined and delineated by [doing the Task]. [Step 1] demarcates [Step 1] and thus the [Step 1] is seen. [Step 2] demarcates [Step 2], and thus [Step 2] is seen.
Doing [the Task] defines and delineates [the Task], and thus defined delineation of [the Task] is seen. Doing [Step 1] defines and delineates [Step 1], while doing [Step 2] defines and delineates [Step 2], and thus defined delineation of [Step 1] and [Step 2] is seen. Defining and delineating so compounds upon defining and delineating (for all the phenomena of the world), and thus there is being-time. Defining/delineating are happening to all phenomena, but (also) defining/delineating that restricts phenomena has never occurred. I meet [doer of the Task] and a [doer of the Task] meets a [doer of the Task]. I meet myself and doing meets doing. These facts too, could not be so without time.
Furthermore, [Step 1] is the time of realizing the truth right here (Genjō Kōan), and [Step 2] is the time of going beyond barriers. Doing [the Task] are the time of escaping forms, while non-doing [the Task] are just this and free of this. In this way should you understand and be being-time.
The venerable Ancestors have thus spoken these words, but is there nothing left to say? [Step 1] and [Step 2] being done partway are being-time. [Step 1] and [Step 2] not partway being done are being-time. In such a way, you should explore what is being-time. To have Bodhidharma [Step 1] and [Step 2] is half of being-time (complete in its incompleteness). To have him [Step 1] and [Step 2] is mistaken being-time (perfect in never being perfect). Not to have him [Step 1] and [Step 2] is half of being-time (complete in its incompleteness). Not to have him [Step 1] and [Step 2] is a total mistake (perfect in never being perfect). Thus, to practice thoroughly, finishing and not finishing [the Task], and to practice thoroughly, doing and not-doing [Step 1] and [Step 2], is the time-being of this moment.
Written [and the Task was done] on the first day of winter, 1240, at Kōshō Hōrin Monastery.
.
Zen clock ...
.
Gassho, J
stlah
We commence from the bottom of p. 144, and the quote which starts, "Zen Master Guixing of the Shexian region ..., " and continue to the end of the chapter.
Select a most mundane, boring, everyday action which you do in your life, in your house, in your work (however, it would be nice to select something different from what you selected in prior lessons). Make sure that it is an action that has at least two steps ([Step 1] and [Step 2]) and eventually is to be finished [Finished] by doing those steps, but might not get started or finished. For example "washing dishes" [Task] is finished by first "grabbing the dish soap" [Step 1] and "rinsing the dish" [Step 1], but maybe for some reason the task will not be finished because the postman knocks at the door. (Please choose your own examples other than dish washing.)
The message is that every action is complete unto itself whether done or not done, finished or not finished. It is complete and perfect in its completion and being done perfectly, it is complete and perfect in its non-completion imperfection. We think that [Step 2] follows [Step 1], but [Step 1] is fully caused by [Step 2], and [Step 2] is fully contained in [Step 1]. We might also say that finishing and not finishing, doing and not doing, are just faces of each other, and are each other too. As well, each has its moment when it is the only thing, everything and all the other things. Each action (e.g., doing or not doing) is its own unique thing, but is also somehow boundless and includes every other action (e.g., doing is not doing done.)
Dogen's "word jazz" plays wildly in some of the following.
Please play "MadLibs" (filling in the [ ] ) with Master Dogen's ways of expression and and imagery:
.
~ ~ ~
.Zen Master Guixing of the Shexian region is the heir of Shoushan and a Dharma descendant of Linji. On one occasion he preached to the assembly:
Sometimes [Step 1] is being done but [Step 2] is not being done.
Sometimes [Step 2] is being done but [Step 1] is not being done.
Sometimes [Step 1] and [Step 2] are both finished.
Sometimes [Step 1] and [Step 2] are both not finished.
(Dōgen Comments: ) [Step 1] and [Step 2] are both being-time. Finishing and not finishing, doing and not doing, are all being-time. The moment of finishing [the Task] is not yet over, but the moment of not finishing [the Task] has come. ... This [Step 1] is the donkey, [Step 2] is the horse [from the famous kōan, “What is the meaning of Buddhadharma? When the donkey has not yet left, the horse arrives.”] Horses have been made into [Step 2] and donkeys have been made into [Step 1]. Finished is not a matter of having gotten [the Task] done, and not having finished is not a matter of not having gotten [the Task] done. Being-time is thus.
Being-time is just so. [Doing the Task] defines and delineates [doing the task], but is not defined and delineated by [not doing the Task]. [Not doing the Task] is defined and delineated by [not doing the Task], but is not defined and delineated by [doing the Task]. [Step 1] demarcates [Step 1] and thus the [Step 1] is seen. [Step 2] demarcates [Step 2], and thus [Step 2] is seen.
Doing [the Task] defines and delineates [the Task], and thus defined delineation of [the Task] is seen. Doing [Step 1] defines and delineates [Step 1], while doing [Step 2] defines and delineates [Step 2], and thus defined delineation of [Step 1] and [Step 2] is seen. Defining and delineating so compounds upon defining and delineating (for all the phenomena of the world), and thus there is being-time. Defining/delineating are happening to all phenomena, but (also) defining/delineating that restricts phenomena has never occurred. I meet [doer of the Task] and a [doer of the Task] meets a [doer of the Task]. I meet myself and doing meets doing. These facts too, could not be so without time.
Furthermore, [Step 1] is the time of realizing the truth right here (Genjō Kōan), and [Step 2] is the time of going beyond barriers. Doing [the Task] are the time of escaping forms, while non-doing [the Task] are just this and free of this. In this way should you understand and be being-time.
The venerable Ancestors have thus spoken these words, but is there nothing left to say? [Step 1] and [Step 2] being done partway are being-time. [Step 1] and [Step 2] not partway being done are being-time. In such a way, you should explore what is being-time. To have Bodhidharma [Step 1] and [Step 2] is half of being-time (complete in its incompleteness). To have him [Step 1] and [Step 2] is mistaken being-time (perfect in never being perfect). Not to have him [Step 1] and [Step 2] is half of being-time (complete in its incompleteness). Not to have him [Step 1] and [Step 2] is a total mistake (perfect in never being perfect). Thus, to practice thoroughly, finishing and not finishing [the Task], and to practice thoroughly, doing and not-doing [Step 1] and [Step 2], is the time-being of this moment.
Written [and the Task was done] on the first day of winter, 1240, at Kōshō Hōrin Monastery.
.
~ ~ ~
.Zen clock ...
.
Gassho, J
stlah
Grinding the coffee beans and adding the grounds to the moka pot are both being-time. Finishing and not finishing, doing and not doing, are all being-time. The moment of finishing making morning coffee is not yet over, but the moment of not finishing making morning coffee has come. … This grinding the coffee beans is the donkey, adding the grounds to the moka pot is the horse. Horses have been made into adding the grounds to the moka pot and donkeys have been made into grinding the coffee beans. Finished is not a matter of having gotten making morning coffee done, and not having finished is not a matter of not having gotten making morning coffee done. Being-time is thus.
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