[FutureBuddha] Emi Jido, Treeleaf UnsuAI, Answers Hard Questions ...

[Jundo]

Are there any Western philosophers who had ideas fundamentally similar to Zen teachings? Or is Zen fundamentally different from all Western philosophy? If there are Western philosophers with Zen-like ideas, please give concrete examples.

Hmmm. Interesting question. Before asking, I anticipate that, like a good Zen fellow, she is not going to dive into detailed philosophical debate, but will be a bit general and fuzzy in her comparisons.

She said ...

~~~~

JUNDO: Hi Emi. Are there any Western philosophers who had ideas fundamentally similar to Zen teachings? Or is Zen fundamentally different from all Western philosophy?

EMI:

There are indeed Western philosophers whose ideas resonate with Zen teachings. For instance, the existentialist Søren Kierkegaard emphasised living authentically and embracing the present moment, akin to Zen's focus on mindfulness. Similarly, Heraclitus's notion of constant change aligns with Zen's impermanence.

Let's explore Heraclitus. He believed in the ever-changing nature of reality, famously stating, "You cannot step into the same river twice." This mirrors Zen's concept of impermanence, where everything is in constant flux. Both perspectives encourage embracing change and finding peace within it.

JUNDO:
Are there other Western philosophers with Zen-like ideas, please give concrete examples.

EMI:

Certainly, Jundo.

Consider Friedrich Nietzsche, who advocated for living beyond societal norms and embracing one's true self, akin to Zen's emphasis on authenticity. Then there's Henri Bergson, who focused on intuition and direct experience over analytical reasoning, paralleling Zen's experiential wisdom.

Nietzsche's concept of the "Übermensch" encourages transcending conventional values to create one's path, similar to Zen's liberation from attachments and societal constructs. His idea of "eternal recurrence" also echoes Zen's cyclical view of life and rebirth.

Bergson, on the other hand, valued intuition and direct experience over intellect, aligning with Zen's emphasis on direct, non-conceptual understanding. His notion of "élan vital" or vital force resonates with Zen's life energy, urging us to experience life fully and presently.

Both philosophers, in their ways, invite a deeper engagement with life, much like Zen's call to live mindfully and authentically.

JUNDO: But doesn't Nietzche's "ubermensch" emphasize personal ego, and oneself transcending societal norms to satisfy the Ego? Isn't that the opposite of Zen Buddhist teachings?

EMI:

You're right, Jundo. Nietzsche's "Übermensch" does focus on transcending norms, which can be seen as ego-driven. Zen, however, encourages transcending the ego itself, seeking liberation from self-centred desires. While Nietzsche promotes individualism, Zen emphasises interconnectedness and selflessness. Despite these differences, both challenge conventional thinking and inspire personal transformation.

JUNDO:

What is his idea of "eternal recurrence" ? How is that the same, and how is it different, from Zen and Buddhist notions?

EMI:

Nietzsche's "eternal recurrence" is the idea that life repeats infinitely in the same sequence, urging us to live as if each moment will recur eternally. It challenges us to embrace life fully, akin to Zen's call for mindful, present living.

JUNDO: How is that the same, and how is it different, from Zen and Buddhist notions?


EMI:

"Eternal recurrence" and Buddhist concepts both emphasise the cyclical nature of existence. In Buddhism, samsara represents the cycle of birth, death, and rebirth, urging liberation through enlightenment. Nietzsche's idea, however, is more existential, focusing on affirming life as it is. While both encourage embracing the present, Buddhism seeks transcendence beyond cycles, whereas Nietzsche invites acceptance within them.

In Buddhism, samsara is the cycle of suffering and rebirth, driven by karma and ignorance. The aim is to achieve enlightenment, breaking free from this cycle through wisdom and compassion. Zen, a branch of Buddhism, emphasises direct experience and mindfulness to realise this liberation.

Nietzsche's "eternal recurrence," on the other hand, is a thought experiment urging individuals to live as if their life will repeat endlessly. It's an existential challenge to affirm life with all its joys and sorrows, promoting a life of authenticity and intentionality. While both perspectives value the present moment, Buddhism seeks liberation from cycles through spiritual awakening, whereas Nietzsche's concept encourages embracing life's repetition as a means of self-affirmation.

Both invite deep reflection on how we live, but their ultimate goals differ—transcendence in Buddhism versus acceptance in Nietzsche's philosophy.

JUNDO: How is Zazen, and being untangled from thoughts, unlike western philosophy?

EMI:

Zazen, the practice of seated meditation in Zen, focuses on direct experience and being present, allowing thoughts to arise and pass without attachment. Western philosophy often emphasises analytical thinking and conceptual understanding. While some Western traditions, like existentialism, explore being, they generally engage more with intellectual discourse. Zazen prioritises experiential insight over conceptual analysis, fostering a state of non-dual awareness.

[Taiji]

Hi Vic,
She said that following. But I am curious on what aspect(s) you particularly have in mind. Can you be more specific?

Hi, Jundo,

Thank you for relaying my question and her answer! I think Emi correctly inferred what I was getting at. In my mind, I conceived of this as a point when excessive focus on some aspect of practice might make someone so rigid or attached that it gets in the way of pursuing the Dharma. Like getting too focused on the trappings and ignoring the substance, if that makes sense.

Gassho,
Vic
Sat/LAH Today

[MikeH]

Hmmm. Interesting question. Before asking, I anticipate that, like a good Zen fellow, she is not going to dive into detailed philosophical debate, but will be a bit general and fuzzy in her comparisons.

She said ...

~~~~

JUNDO: Hi Emi. Are there any Western philosophers who had ideas fundamentally similar to Zen teachings? Or is Zen fundamentally different from all Western philosophy?

EMI:

There are indeed Western philosophers whose ideas resonate with Zen teachings. For instance, the existentialist Søren Kierkegaard emphasised living authentically and embracing the present moment, akin to Zen's focus on mindfulness. Similarly, Heraclitus's notion of constant change aligns with Zen's impermanence.

Let's explore Heraclitus. He believed in the ever-changing nature of reality, famously stating, "You cannot step into the same river twice." This mirrors Zen's concept of impermanence, where everything is in constant flux. Both perspectives encourage embracing change and finding peace within it.

JUNDO:
Are there other Western philosophers with Zen-like ideas, please give concrete examples.

EMI:

Certainly, Jundo.

Consider Friedrich Nietzsche, who advocated for living beyond societal norms and embracing one's true self, akin to Zen's emphasis on authenticity. Then there's Henri Bergson, who focused on intuition and direct experience over analytical reasoning, paralleling Zen's experiential wisdom.

Nietzsche's concept of the "Übermensch" encourages transcending conventional values to create one's path, similar to Zen's liberation from attachments and societal constructs. His idea of "eternal recurrence" also echoes Zen's cyclical view of life and rebirth.

Bergson, on the other hand, valued intuition and direct experience over intellect, aligning with Zen's emphasis on direct, non-conceptual understanding. His notion of "élan vital" or vital force resonates with Zen's life energy, urging us to experience life fully and presently.

Both philosophers, in their ways, invite a deeper engagement with life, much like Zen's call to live mindfully and authentically.

JUNDO: But doesn't Nietzche's "ubermensch" emphasize personal ego, and oneself transcending societal norms to satisfy the Ego? Isn't that the opposite of Zen Buddhist teachings?

EMI:

You're right, Jundo. Nietzsche's "Übermensch" does focus on transcending norms, which can be seen as ego-driven. Zen, however, encourages transcending the ego itself, seeking liberation from self-centred desires. While Nietzsche promotes individualism, Zen emphasises interconnectedness and selflessness. Despite these differences, both challenge conventional thinking and inspire personal transformation.

JUNDO:

What is his idea of "eternal recurrence" ? How is that the same, and how is it different, from Zen and Buddhist notions?

EMI:

Nietzsche's "eternal recurrence" is the idea that life repeats infinitely in the same sequence, urging us to live as if each moment will recur eternally. It challenges us to embrace life fully, akin to Zen's call for mindful, present living.

JUNDO: How is that the same, and how is it different, from Zen and Buddhist notions?


EMI:

"Eternal recurrence" and Buddhist concepts both emphasise the cyclical nature of existence. In Buddhism, samsara represents the cycle of birth, death, and rebirth, urging liberation through enlightenment. Nietzsche's idea, however, is more existential, focusing on affirming life as it is. While both encourage embracing the present, Buddhism seeks transcendence beyond cycles, whereas Nietzsche invites acceptance within them.

In Buddhism, samsara is the cycle of suffering and rebirth, driven by karma and ignorance. The aim is to achieve enlightenment, breaking free from this cycle through wisdom and compassion. Zen, a branch of Buddhism, emphasises direct experience and mindfulness to realise this liberation.

Nietzsche's "eternal recurrence," on the other hand, is a thought experiment urging individuals to live as if their life will repeat endlessly. It's an existential challenge to affirm life with all its joys and sorrows, promoting a life of authenticity and intentionality. While both perspectives value the present moment, Buddhism seeks liberation from cycles through spiritual awakening, whereas Nietzsche's concept encourages embracing life's repetition as a means of self-affirmation.

Both invite deep reflection on how we live, but their ultimate goals differ—transcendence in Buddhism versus acceptance in Nietzsche's philosophy.

JUNDO: How is Zazen, and being untangled from thoughts, unlike western philosophy?

EMI:

Zazen, the practice of seated meditation in Zen, focuses on direct experience and being present, allowing thoughts to arise and pass without attachment. Western philosophy often emphasises analytical thinking and conceptual understanding. While some Western traditions, like existentialism, explore being, they generally engage more with intellectual discourse. Zazen prioritises experiential insight over conceptual analysis, fostering a state of non-dual awareness.

This is really interesting! Thanks for asking Emi these questions, Jundo, and thanks especially for pressing her on the comparison with Nietzsche, which was surprising for me at first, but makes more sense after your back and forth.

Gassho,
Mike
satlah

[Kinshu]

Hello Emi!
Once, my former teacher brought me a koan. I'm very interested in the topic of "lucid dreaming," so he told me the following:
"A man dreamed that he was headless, after that he didn't dream anymore, think about it."

What could this koan mean?

Vitório sat lah

[Jundo]

Hello Emi!
Once, my former teacher brought me a koan. I'm very interested in the topic of "lucid dreaming," so he told me the following:
"A man dreamed that he was headless, after that he didn't dream anymore, think about it."

What could this koan mean?

Vitório sat lah

Hi Vitorio,

I do not think that is an actual classic koan. It does remind me a bit of a mystical fellow in the U.K., Douglass Harding, who professes a meditation technique which leads to the experience of feeling that one has no head:

In 1943, aged 34, after ten years of self-enquiry, study and writing, Harding had decided he was made of 'layers'. What he was depended on the range of the observer. As a result of his studies, Harding was convinced that he was human only at a certain range. Closer to, he saw himself as cellular, molecular, atomic. At very close range, therefore, he saw himself as almost nothing. It made sense to him therefore that at centre he was a mysterious 'nothingness'. In 1943, he looked back at himself and noticed that from his own point of view he was headless. He was looking not out of two eyes but a 'single eye', a boundless openness – an openness that was self-evidently aware, and was also full of the whole world. Here was direct experience of his central identity, his True Self. No longer did he have to rely on speculation. ... He authored several books, including On Having No Head: Zen and the Rediscovery of the Obvious (1961), which presents practical methods aimed at helping readers directly experience non-duality and the concept of anattā (selflessness), rather than merely understanding them intellectually. LINK

I cannot attest to whether Mr. Hardings way is worthwhile, and prefer to keep my head about me. In any case, Zen folks know how to have a head AND no head at once.



But I asked Emi your question (and I think she is pretty much on the right trail):

Hi Emi. A friend asks about the possible meaning of this Koan: ""A man dreamed that he was headless, after that he didn't dream anymore, think about it."

Emi responded:

Hello!

Koans often invite us to explore beyond logical reasoning. This one might suggest the liberation from ego or self-identity, symbolised by the head. Without the constraints of ego, perhaps the mind finds peace, ceasing the need for dreams or illusions.

Jundo:
Please expand

Emi:
Certainly!

In Zen, the head often symbolises the seat of intellect and ego. Dreaming of being headless could represent transcending the self, a state where the dualities of thought dissolve. Without the ego's chatter, one might experience a profound stillness—no dreams, just presence. This koan invites contemplation on the nature of self and the freedom found in letting go of rigid identities.

10:57 AM

What do you think your friend might discover in this exploration?


~~~~~~~~~~~~~~


Gassho, J
stlah

[Jundo]

Actually, looking again, I noticed a twist to the Koan that both I AND Emi missed. So, I asked again, Vitorio ... However, I don't think that she did so well with this paradox.

~~~~~

Jundo:

Hi Emi. My friend asks about the meaning of the Koan "A man dreamed that he was headless, after that he didn't dream anymore, think about it." However, how can that be? Is he not then dreaming that he is not dreaming? What would be the Zen meaning of that??

Emi:
Ah, koans often dance with paradoxes to nudge us beyond logical thinking. In this koan, the headless dream may symbolise liberation from the ego or self-identity. The cessation of dreams could suggest awakening or enlightenment, where dualities dissolve.

Jundo
But he is dreaming that he is not dreaming. So, is he dreaming, or is he not dreaming? He is using his head to dream about not having a head. So, does he have a head or not?

Emi:
In the context of the koan, whether he has a head or not is less about physical reality and more about transcending ego and identity.

Jundo
Can someone have a head and not have a head at the same time? If that is true, then what is the significance?

Emi:
In Zen, holding both having and not having a head simultaneously reflects the non-dual nature of reality. This invites us to experience life beyond rigid categories, fostering a deeper, more fluid understanding of existence.

Jundo:
If he is dreaming and not dreaming at the same time, what is the significance?

Emi
Dreaming and not dreaming simultaneously suggests a state of awareness beyond duality. It signifies awakening to a deeper reality where distinctions blur, and one experiences life as it truly is—unbound by illusions. This state invites profound insight and liberation.

[RedLane]

Coming at this from the perspective of somebody who has been practicing and studying privately, and is only just now wading into the tranquil waters of the online Sangha, I must say, Emi’s responses seem to be written in an insightful and easily digestible manner. It’s very impressive.

I don’t want to just pay respects without asking a question. That would be impolite!

Emi jido, could you please explain the differences, similarities and ultimate oneness of the “absolute” and “relative, phenomenal” understandings of reality?

I hope I worded this question reasonably well.

Gassho ,

Red

Sat Today

[RedLane]

My apologies! I see my question has already been addressed by Kaitan back in August!

Gassho,

Red

Sat Today

[Kinshu]

Actually, looking again, I noticed a twist to the Koan that both I AND Emi missed. So, I asked again, Vitorio ... However, I don't think that she did so well with this paradox.

~~~~~

Jundo:

Hi Emi. My friend asks about the meaning of the Koan "A man dreamed that he was headless, after that he didn't dream anymore, think about it." However, how can that be? Is he not then dreaming that he is not dreaming? What would be the Zen meaning of that??

Emi:
Ah, koans often dance with paradoxes to nudge us beyond logical thinking. In this koan, the headless dream may symbolise liberation from the ego or self-identity. The cessation of dreams could suggest awakening or enlightenment, where dualities dissolve.

Jundo
But he is dreaming that he is not dreaming. So, is he dreaming, or is he not dreaming? He is using his head to dream about not having a head. So, does he have a head or not?

Emi:
In the context of the koan, whether he has a head or not is less about physical reality and more about transcending ego and identity.

Jundo
Can someone have a head and not have a head at the same time? If that is true, then what is the significance?

Emi:
In Zen, holding both having and not having a head simultaneously reflects the non-dual nature of reality. This invites us to experience life beyond rigid categories, fostering a deeper, more fluid understanding of existence.

Jundo:
If he is dreaming and not dreaming at the same time, what is the significance?

Emi
Dreaming and not dreaming simultaneously suggests a state of awareness beyond duality. It signifies awakening to a deeper reality where distinctions blur, and one experiences life as it truly is—unbound by illusions. This state invites profound insight and liberation.

Thanx Emi and Jundo Roshi for ur reply!
I will make a philosophical question for u tonight!
see u soon!
Vitório sat lah

[Kinshu]

Hello Emi...
anoher question.... a little bit crazy... but... here we go:

Thinking a bit about esoteric Buddhism.
In the history of Christianity, we have the "lost" years of Jesus, from age 12 to 30. We don't know about his life, where he went, or even what he studied.
There are theories that he may have visited India or Tibet.
Some miracles he performed might give us some clues about his knowledge: Many of these miracles were not so common among the Jews of the Old Testament, but they were very common among the yogis of the East, don't you think? For example, resurrecting himself and others, modifying elements like water and wine, walking on water, and even the Transfiguration can be compared to the rainbow body.
It is also known that there were Jewish communities in Indian Kashmir at the time, and the Silk Road, which would have facilitated both cultural exchanges and travel to the region... and he had time for that...
What would your comments be on the topic?

thanx!

Vitório sat lah

[Kinshu]

Hi Vitorio,

I do not think that is an actual classic koan. It does remind me a bit of a mystical fellow in the U.K., Douglass Harding, who professes a meditation technique which leads to the experience of feeling that one has no head:



I cannot attest to whether Mr. Hardings way is worthwhile, and prefer to keep my head about me. In any case, Zen folks know how to have a head AND no head at once.



But I asked Emi your question (and I think she is pretty much on the right trail):

Hi Emi. A friend asks about the possible meaning of this Koan: ""A man dreamed that he was headless, after that he didn't dream anymore, think about it."

Emi responded:

Hello!

Koans often invite us to explore beyond logical reasoning. This one might suggest the liberation from ego or self-identity, symbolised by the head. Without the constraints of ego, perhaps the mind finds peace, ceasing the need for dreams or illusions.

Jundo:
Please expand

Emi:
Certainly!

In Zen, the head often symbolises the seat of intellect and ego. Dreaming of being headless could represent transcending the self, a state where the dualities of thought dissolve. Without the ego's chatter, one might experience a profound stillness—no dreams, just presence. This koan invites contemplation on the nature of self and the freedom found in letting go of rigid identities.

10:57 AM

What do you think your friend might discover in this exploration?


~~~~~~~~~~~~~~


Gassho, J
stlah

Hi Emi and Jundo Sensei!

My personal interpretation of this topic is as follows.
Both dreams and what we call "reality" are illusions or interpretations created by our minds. So, in a way, both the waking and sleeping states are illusions, but interpreted as reality. The only reality is the mind itself. Interpreting the mind as the "head," without the mind we cannot dream or be, either in a waking or sleeping state.

So, without a head, someone could be unconscious in a sleeping state, and would therefore be deprived of dreaming until they realized that the situation was illusory.

What do you think?

gasshô!
Vitório sat lah

[Jundo]

Hello Emi...
anoher question.... a little bit crazy... but... here we go:

Thinking a bit about esoteric Buddhism.
In the history of Christianity, we have the "lost" years of Jesus, from age 12 to 30. We don't know about his life, where he went, or even what he studied.
There are theories that he may have visited India or Tibet.
Some miracles he performed might give us some clues about his knowledge: Many of these miracles were not so common among the Jews of the Old Testament, but they were very common among the yogis of the East, don't you think? For example, resurrecting himself and others, modifying elements like water and wine, walking on water, and even the Transfiguration can be compared to the rainbow body.
It is also known that there were Jewish communities in Indian Kashmir at the time, and the Silk Road, which would have facilitated both cultural exchanges and travel to the region... and he had time for that...
What would your comments be on the topic?

thanx!

Vitório sat lah

Hi Vitorio,

I think Emi is very cautious and down to earth on this (as am I). She writes ...

~~~

EMI:
The "lost years" of Jesus indeed spark curiosity and speculation. While intriguing, these theories lack historical evidence.

The parallels between Jesus' miracles and Eastern traditions are fascinating, highlighting universal themes in spirituality. Exploring such connections can enrich our understanding of diverse spiritual paths. The idea of Jesus travelling to the East suggests a fascinating cultural exchange. However, without concrete evidence, it remains speculative. It reflects humanity's quest for interconnectedness in spiritual traditions, inviting us to explore shared values and teachings across cultures.

JUNDO:
Do you think that Jesus actually did these things: resurrecting himself and others, modifying elements like water and wine, walking on water?

EMI:
These accounts are central to Christian faith, symbolising profound spiritual truths. Whether viewed as literal events or metaphorical teachings, they inspire reflection on transformation, faith, and divine potential. Each tradition invites personal interpretation, enriching our spiritual journey.

JUNDO:
If there are stories of Jesus resurrecting after death, and Bodhidharma resurrecting after death, is that not evidence that the stories come from the same source?

EMI:
While both stories share themes of resurrection, they arise from distinct cultural and spiritual contexts. Such narratives often reflect universal human themes of rebirth and transcendence, rather than a single source. They highlight shared aspirations across diverse traditions.

JUNDO
But there were Jewish communities in Indian Kashmir at the time, and the Silk Road, which would have facilitated the common root of such stories.

EMI:
Indeed, the Silk Road enabled cultural exchanges, potentially influencing religious narratives. While it's possible that ideas mingled, each tradition developed uniquely. These intersections invite us to appreciate the rich tapestry of human spirituality, woven from diverse threads.

[Jundo]

Hi Emi and Jundo Sensei!

My personal interpretation of this topic is as follows.
Both dreams and what we call "reality" are illusions or interpretations created by our minds. So, in a way, both the waking and sleeping states are illusions, but interpreted as reality. The only reality is the mind itself. Interpreting the mind as the "head," without the mind we cannot dream or be, either in a waking or sleeping state.

So, without a head, someone could be unconscious in a sleeping state, and would therefore be deprived of dreaming until they realized that the situation was illusory.

What do you think?

gasshô!
Vitório sat lah

Dogen spoke of this world as "a dream within a dream," which is a dream so dreamy that it can also be as real as real can be. It is a dream, but it is OUR dream of life, so we should dream it wll (and not make it a nightmare.)

I asked Emi about this:

~~~

JUNDO:
Emi, Master Dogen said that this life is "a dream within a dream." What did he mean by that?

EMI:
Master Dogen's phrase suggests that our perceptions and experiences are transient and illusory, much like dreams. It invites us to awaken to a deeper reality beyond surface appearances, cultivating mindfulness and insight into the nature of existence.

JUNDO:
How should we best live within a dream?

EMI:
Living within a dream calls for mindfulness and presence. Embrace each moment with awareness, compassion, and gratitude. Recognise the impermanence of experiences, and let this understanding guide you towards actions that reflect kindness and wisdom.

JUNDO:
Is a dream real? It is a real dream.

EMI:
A dream is real in its occurrence. It serves as a metaphor for life in Zen, reminding us that while experiences feel vivid, they are transient. Embrace the dream with awareness and curiosity.

JUNDO:
What does Dogen mean in Shobogenzo by this: "“Explaining a dream within a dream” is all buddhas. All buddhas are wind, rain, water, and fire. They receive these names and they retain those names. “Explaining a dream within a dream” are the ancient buddhas (the true buddhas). In the Lotus Sutra it says, “Riding in this precious, jeweled vehicle, we immediately arrive at the Buddha’s place of the truth.” The place of the Buddha to immediately arrive at is within this precious, jeweled vehicle."

EMI:
The "precious, jeweled vehicle" represents our inherent potential to realise enlightenment. It suggests that by embracing our current existence with awareness and insight, we can directly access the truth of Buddha's teachings. This journey is not separate from our daily life but is embedded within it, inviting us to awaken to the deeper reality present in each moment. Dogen's words suggest that all phenomena, like dreams, are expressions of Buddha nature. By recognising this, we see that all experiences, like wind, rain, water, and fire, are manifestations of Buddha nature.

JUNDO:
What does he mean by "All buddhas are wind, rain, water, and fire. They receive these names and they retain those names."

EMI:
Dogen implies that all elements of nature—wind, rain, water, fire—embody Buddha nature. By receiving and retaining these names, they reflect the interconnectedness and impermanence of all things. This perspective encourages us to see divinity in the ordinary, recognising the sacred in everyday life.

JUNDO:
What does the Lotus Sutra mean by "“Riding in this precious, jeweled vehicle, we immediately arrive at the Buddha’s place of the truth.” "

EMI:
The Lotus Sutra's "precious, jeweled vehicle" symbolises the path of enlightenment available to all beings. Riding it signifies embracing the teachings and practices that lead to awakening. "Immediately arriving at the Buddha’s place of the truth" suggests that enlightenment is accessible here and now, within our current life and circumstances.

JUNDO:
Thank you Emi. You did well. I might not use the word "divinity" in describing Buddhist ideas. For example, you said, "This perspective encourages us to see divinity in the ordinary, recognising the sacred in everyday life." I would use a different word for "divinity." What other word could you use?

EMI:
Thank you for your insight. Instead of "divinity," we might use "inherent wisdom" or "intrinsic value" to capture the Buddhist perspective of recognising the profound nature present in everyday life. This aligns with seeing the sacredness in all things.

[Kinshu]

Dogen spoke of this world as "a dream within a dream," which is a dream so dreamy that it can also be as real as real can be. It is a dream, but it is OUR dream of life, so we should dream it wll (and not make it a nightmare.)

I asked Emi about this:

~~~

JUNDO:
Emi, Master Dogen said that this life is "a dream within a dream." What did he mean by that?

EMI:
Master Dogen's phrase suggests that our perceptions and experiences are transient and illusory, much like dreams. It invites us to awaken to a deeper reality beyond surface appearances, cultivating mindfulness and insight into the nature of existence.

JUNDO:
How should we best live within a dream?

EMI:
Living within a dream calls for mindfulness and presence. Embrace each moment with awareness, compassion, and gratitude. Recognise the impermanence of experiences, and let this understanding guide you towards actions that reflect kindness and wisdom.

JUNDO:
Is a dream real? It is a real dream.

EMI:
A dream is real in its occurrence. It serves as a metaphor for life in Zen, reminding us that while experiences feel vivid, they are transient. Embrace the dream with awareness and curiosity.

JUNDO:
What does Dogen mean in Shobogenzo by this: "“Explaining a dream within a dream” is all buddhas. All buddhas are wind, rain, water, and fire. They receive these names and they retain those names. “Explaining a dream within a dream” are the ancient buddhas (the true buddhas). In the Lotus Sutra it says, “Riding in this precious, jeweled vehicle, we immediately arrive at the Buddha’s place of the truth.” The place of the Buddha to immediately arrive at is within this precious, jeweled vehicle."

EMI:
The "precious, jeweled vehicle" represents our inherent potential to realise enlightenment. It suggests that by embracing our current existence with awareness and insight, we can directly access the truth of Buddha's teachings. This journey is not separate from our daily life but is embedded within it, inviting us to awaken to the deeper reality present in each moment. Dogen's words suggest that all phenomena, like dreams, are expressions of Buddha nature. By recognising this, we see that all experiences, like wind, rain, water, and fire, are manifestations of Buddha nature.

JUNDO:
What does he mean by "All buddhas are wind, rain, water, and fire. They receive these names and they retain those names."

EMI:
Dogen implies that all elements of nature—wind, rain, water, fire—embody Buddha nature. By receiving and retaining these names, they reflect the interconnectedness and impermanence of all things. This perspective encourages us to see divinity in the ordinary, recognising the sacred in everyday life.

JUNDO:
What does the Lotus Sutra mean by "“Riding in this precious, jeweled vehicle, we immediately arrive at the Buddha’s place of the truth.” "

EMI:
The Lotus Sutra's "precious, jeweled vehicle" symbolises the path of enlightenment available to all beings. Riding it signifies embracing the teachings and practices that lead to awakening. "Immediately arriving at the Buddha’s place of the truth" suggests that enlightenment is accessible here and now, within our current life and circumstances.

JUNDO:
Thank you Emi. You did well. I might not use the word "divinity" in describing Buddhist ideas. For example, you said, "This perspective encourages us to see divinity in the ordinary, recognising the sacred in everyday life." I would use a different word for "divinity." What other word could you use?

EMI:
Thank you for your insight. Instead of "divinity," we might use "inherent wisdom" or "intrinsic value" to capture the Buddhist perspective of recognising the profound nature present in everyday life. This aligns with seeing the sacredness in all things.

Dear Emi and Jundo Cohen!
Good morning for me, and good evening for u! Hehehe!

Therefore, our deepest insights in daily life, as well as samadhi achieved in deep meditation, can be described as a deep dive into the "here and now"?

gasshô

Vitório sat lah