Keizan Jokin (1268-1325)

The author of Denkoroku, a master in the fourth generation of Dogen’s lineage, explains: “Comprehend thoroughly, investigate and penetrate completely, and you will know there is a body that has no skin, flesh, bones, or marrow.  This body cannot be shed even if one tries to shed it; it cannot be abandoned even if one tries to abandon it.  Therefore this realm is referred to by the expression, ‘when all is exhausted, there is a place that cannot be emptied.’  If you can understand thoroughly, you won’t doubt what the Zen masters and Buddhas say.  What is the principle?  Clear as pure light, no inside or outside—is there any body or mind to be shed?”

From Introduction to Dogen Zenji Goroku (Sayings of Zen Master Dogen). Thomas Cleary.

 

A reflection on the first of the ten precepts: I take up the way of not killing.

About 50 years ago Arthur and I studied with Joshu Sasaki Roshi. Sasaki said that when you are bitten by mosquitos, just let them bite. But thinking about this today, I think there was a twisted sense of humour somewhere in this comment.

I don’t recall if I read it or heard it in a teisho, but once in Philip Kapleau’s zendo a scorpion walked along the line of meditators. When it reached Kapleau Roshi, he took up his shoe and Bang! Flattened it.

I believe this precept is the first for a reason. It goes to the heart of Zen and Buddhism. Essentially it is about non-separation. Accompanying each of these vows are  brief statements by Bodhidharma and Dogen. With this first precept, Bodhdharma comments, “In the realm of the everlasting dharma, not giving rise to the idea of killing is called the precept of not killing.”

For those of us who do koans, Case 68 of The Blue Cliff Record has Kyozan asking Sansho, “What is your name?” Sansho said, “Kyozan.”  Kyozan said, “But that is my name.” Here Sansho was taking Kyozan into his own body. This interbeing, non-seperation,  is represented by the Sambhogakaya Buddha. In  the second part of the case, each of these characters refers to themselves by their own name. This represents the Nirmanakaya Buddha – uniqueness, individuality, the aspect of infinite variety.

The Buddha said that above the heavens and below the heavens there was only himself alone and sacred. He was referring to the world of non-separation. Everything was his own content. This experience calls for the complete dropping away of our own ego; or as Dogen says, body and mind.

We practice this, for example, in counting the breath: One – there is only One; Two – just Two, just Three, and so on.

Whenever Gutei was asked a question about Zen, he simply raised one finger - That’s all!

Pai-chang Huai-hai (720-814).

Question: How is it possible to realise a share of freedom?

The master said, Right now you have it, if you have it. Otherwise, in the face of the five desires and eight winds, if there is no grasping or rejection in your feelings, when feelings of possessiveness, jealousy, greed and craving, of self and possessions, all come to an end, defilement and purity are both forgotten - you will be like the sun or moon in the sky, shining independently. When mind and the mental conditions are like earth, wood or stone, moment after moment, like saving your head were it ablaze, also like the great scent-bearing elephant crossing a river, cutting off the flow as he passes, causing there to be no doubt or error, this person neither heaven nor hell can contain.

P82. Sayings and Doings of Pai-chang. Translated by Thomas Cleary.