Difference between revisions of ""Entire being is the buddha-nature""
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In the beginning of [[Dogen’s]] [[Bussho]] fascicle of the [[Shobogenzo]], he quotes a famous passage from the [[Nirvana Sutra]] (ch. 27) All [[sentient beings]] without exception have the [[Buddha-nature]]. In [[Dogen’s]] way, [[Dogen]] reinterprets this sentence so that it more explicitedly reads in a [[non-dualistic]] style. In the previous sentence, it’s possible to read it [[dualistically]] as: | In the beginning of [[Dogen’s]] [[Bussho]] fascicle of the [[Shobogenzo]], he quotes a famous passage from the [[Nirvana Sutra]] (ch. 27) All [[sentient beings]] without exception have the [[Buddha-nature]]. In [[Dogen’s]] way, [[Dogen]] reinterprets this sentence so that it more explicitedly reads in a [[non-dualistic]] style. In the previous sentence, it’s possible to read it [[dualistically]] as: | ||
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A [[subject]], “[[sentient beings]]” “has” an [[object]], “[[Buddha-nature]]” | A [[subject]], “[[sentient beings]]” “has” an [[object]], “[[Buddha-nature]]” | ||
| − | [[Dogen]] reinterprets the sentence as: Entire being is the [[Buddha-nature]]. He tries to alleviate the [[duality]] [[inherent]] in the sentence {{Wiki|structure}}. Entire being becomes the complete network of [[interdependent]] co-origination, which has no inside and no outside, no I and no you. Our being or a [[sentient being]] is actually the same as the total dynamic working of the entire network of [[beings]]. We cannot pull out a separated “being”. [[Dogen]] deconstructs the [[space]] or place of a “being” as a separate, {{Wiki|independent}} unit. The entire network of [[beings]], functioning together, is the [[Buddha-nature]]. | + | |
| + | [[Dogen]] reinterprets the sentence as: Entire being is the [[Buddha-nature]]. He tries to alleviate the [[duality]] [[inherent]] in the sentence {{Wiki|structure}}. Entire being becomes the complete network of [[interdependent]] co-origination, which has no inside and no outside, no I and no you. | ||
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| + | Our being or a [[sentient being]] is actually the same as the total dynamic working of the entire network of [[beings]]. We cannot pull out a separated “being”. [[Dogen]] deconstructs the [[space]] or place of a “being” as a separate, {{Wiki|independent}} unit. The entire network of [[beings]], functioning together, is the [[Buddha-nature]]. | ||
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The [[Buddha-nature]] is not seen as a “thing” or an “[[object]]” but rather the process of [[life]] life-ing itself. It is the total dynamic working of the machine of [[life]]. [[Katagiri Roshi]] deconstructs the “[[time]]” of [[Buddha-nature]]. He says : | The [[Buddha-nature]] is not seen as a “thing” or an “[[object]]” but rather the process of [[life]] life-ing itself. It is the total dynamic working of the machine of [[life]]. [[Katagiri Roshi]] deconstructs the “[[time]]” of [[Buddha-nature]]. He says : | ||
| − | :“[[Buddha-nature]] is [[impermanence]] itself. This real [[moment]] is constantly: working, [[arising]], disappearing, and appearing. To say what the {{Wiki|present}} [[moment]] is, right here, right now, is to say that this [[moment]] has already disappeared. This is called [[emptiness]]. Both [[cause and effect]] are exactly [[impermanence]] in themselves. It means just appearing, that’s all. This is the basic [[nature]] of [[existence]]. That’s why [[impermanence]] is [[Buddha-nature]]. [[Buddha-nature]] is being [[preached]] constantly. When you [[manifest]] yourself right now, right here, becoming one with [[zazen]] or with your [[activity]], this is [[Buddha-nature]] [[manifested]] in the [[realm]] of [[emptiness]] or [[impermanence]].” | + | |
| + | :“[[Buddha-nature]] is [[impermanence]] itself. This real [[moment]] is constantly: working, [[arising]], disappearing, and appearing. To say what the {{Wiki|present}} [[moment]] is, right here, right now, is to say that this [[moment]] has already disappeared. This is called [[emptiness]]. Both [[cause and effect]] are exactly | ||
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| + | [[impermanence]] in themselves. It means just appearing, that’s all. This is the basic [[nature]] of [[existence]]. That’s why [[impermanence]] is [[Buddha-nature]]. [[Buddha-nature]] is being [[preached]] constantly. When you [[manifest]] yourself right now, right here, becoming one with [[zazen]] or with your [[activity]], this is [[Buddha-nature]] [[manifested]] in the [[realm]] of [[emptiness]] or [[impermanence]].” | ||
{{R}} | {{R}} | ||
[http://byakurenzen.blogspot.sg/2011/06/entire-being-is-buddha-nature.html byakurenzen.blogspot.sg] | [http://byakurenzen.blogspot.sg/2011/06/entire-being-is-buddha-nature.html byakurenzen.blogspot.sg] | ||
[[Category:Buddha nature]] | [[Category:Buddha nature]] | ||
Latest revision as of 10:38, 20 November 2023
In the beginning of Dogen’s Bussho fascicle of the Shobogenzo, he quotes a famous passage from the Nirvana Sutra (ch. 27) All sentient beings without exception have the Buddha-nature. In Dogen’s way, Dogen reinterprets this sentence so that it more explicitedly reads in a non-dualistic style. In the previous sentence, it’s possible to read it dualistically as:
A subject, “sentient beings” “has” an object, “Buddha-nature”
Dogen reinterprets the sentence as: Entire being is the Buddha-nature. He tries to alleviate the duality inherent in the sentence structure. Entire being becomes the complete network of interdependent co-origination, which has no inside and no outside, no I and no you.
Our being or a sentient being is actually the same as the total dynamic working of the entire network of beings. We cannot pull out a separated “being”. Dogen deconstructs the space or place of a “being” as a separate, independent unit. The entire network of beings, functioning together, is the Buddha-nature.
The Buddha-nature is not seen as a “thing” or an “object” but rather the process of life life-ing itself. It is the total dynamic working of the machine of life. Katagiri Roshi deconstructs the “time” of Buddha-nature. He says :
- “Buddha-nature is impermanence itself. This real moment is constantly: working, arising, disappearing, and appearing. To say what the present moment is, right here, right now, is to say that this moment has already disappeared. This is called emptiness. Both cause and effect are exactly
impermanence in themselves. It means just appearing, that’s all. This is the basic nature of existence. That’s why impermanence is Buddha-nature. Buddha-nature is being preached constantly. When you manifest yourself right now, right here, becoming one with zazen or with your activity, this is Buddha-nature manifested in the realm of emptiness or impermanence.”
