UnMind 58. Self-Fulfilling Samadhi Duet 2: Jijuyuzammai II

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What are we doing?
Buddha’s great activity!
So is everything…

As we concluded in the last segment, following Master Dogen’s over-the-top, effusive description of what Zen’s awakening is like, he launches into some caveats and cautions about misinterpretation:

All this, however, does not appear within perception, because it is unconstructedness in stillness; it is immediate realization.

Importantly, this realization is not an object of perception. But it completely transforms our perception, along with conception, as well as the other four aggregates: form, sensation, mental formations, and consciousness itself. It comprises a thoroughgoing revamping of our world, and is “immediate” in both time and space.

If practice and realization were two things, as it appears to the ordinary person, each could be recognized separately.

Practice-realization is a unity; practice is not a means to the end of realization. If we practice this way, we are forever stuck in a time warp, looking for something that has to happen in the future. If we recognize practice as practice only, we ignore our aspiration to awaken. If we imagine realization to be something separate from ordinary mind, we ignore our present reality.

But what can be met with recognition is not realization itself, because realization is not reached by a deluded mind.

Any perception of something recognized, including realization, is delusional, because perception itself is biased in favor of survival instincts. As long as we are in the delusional mind, which depends upon perception and conception to sustain its view of reality, it cannot be realization.

In stillness, mind and object merge in realization and go beyond enlightenment.

Here at last is the secret, stillness itself. Merging implies combining two different things, such as lanes of traffic, or mixing chemicals. But mind and object, like form and emptiness, or practice and realization, cannot be separated from the beginning. In terms of body and spirit, this is known as Descartes’ error. That “mind and object merge in realization” means that we become aware that they are always and only co-existent, or “not two,” in Master Sengcan’s formulation in Hsinhsinming. To “go beyond enlightenment” means that when mind and object merge, there can be no such thing as “enlightenment” in this “causeless, relationless state.” Enlightenment is the path trod by bodhisattvas. With awakening, the Path is revealed to be “no path.” That is, everything is the path.

Nevertheless, because you are in the state of self-fulfilling samadhi, without disturbing its quality or moving a particle, you extend the buddha’s great activity, the incomparably profound and subtle teaching.

Even though nothing has changed, you are now manifesting the teaching and the activity of a buddha, without lifting a finger. Unless you are Gutei, who famously would simply lift a finger to demonstrate the reality of Zen. Buddha’s activity is so subtle, however, as to be below the radar of consciousness itself.

Grass, trees and lands, which are embraced by this teaching, together radiate a great light, and endlessly expound the inconceivable, profound Dharma.

The ten thousand things from horizon to horizon come alive with this realization. Nature itself expounds this Dharma, for those who have eyes to hear and the ears to see.

Grass, trees and walls bring forth the teaching for all beings, common people as well as sages; and they in accord extend this Dharma for the sake of grass, trees and walls.

Not only nature, but also the works of humankind — including the walls of the zendo — are included in this all-encompassing, effort to “bring forth the teaching.” Far from being out-of-place, unwelcome invaders, human beings alone, not only sages but ordinary folk, are capable of waking to this truth. Everything is exuding this light, and those who “do not see it as light” (thank you, Master Kisen) engage in skillful means to ensure transmission of this Dharma to present and future generations, through promulgating and propagating the practice of zazen. But it is all for its own sake, not for fame and fortune.

Thus the realm of self-awakening and awakening others invariably holds the mark of realization with nothing lacking, and realization itself is manifested without ceasing for a moment.

There are not two realms, one of “self-awakening” and one of “awakening others.” The unified field of enlightenment cannot be distinguished from that of realization, its mark being upright zazen samadhi. In this, there is neither anything extra, or anything missing. It is what has been missing in our lives, until now. Entering into real space-time of direct realization, it has always been thus, and always will be. This does not imply stasis, however, but “seeing into the flux of arising, abiding and decaying,” as Master Nagarjuna framed it. It is the vital quick of conscious life itself.

This being so, the zazen of even one person at one moment imperceptibly accords with all things, and fully resonates through all time.

This realization does not depend on others, and again, is not a matter of a mere change of perception. It is the birthright of every single human being, but most appear doomed to living and dying without ever discovering it. It is not discovered elsewhere, but by uncovering it where we are, in the midst of all things. It is not simply “inside” us, but recognizes no such separation as inside and outside. It is in total accord with the harmony of such difference and sameness. As such, it is “universal and absolute” as Master Dogen reminds us in Fukanzazengi. It is fully resonating, now and forever.

Thus, in the past, future and present of the limitless universe, this zazen carries on the Buddha’s teaching endlessly.

On a cosmic scale, the transmission of this primordial truth comes down to sitting still enough, for long enough. Always has, always will. Most importantly, it is endlessly carrying on in the present moment.

Each moment of zazen is equally wholeness of practice, equally wholeness of realization.

Practice and realization cannot be quantified, and cannot be isolated from each other, nor from anything else. Even non-realization is necessary to practice, and non-practice is necessary to realization. Each moment is uniquely different in this unity.

This is not only practice while sitting; it is like a hammer striking emptiness: before and after, its exquisite peal permeates everywhere. How can it be limited to this moment?

We cannot limit Zen to zazen, but we cannot separate zazen from Zen. The ripple effect of zazen pervades all activities until our practice becomes 24/7. Furthermore, all antecedents and after-effects are not-two. The silence that is not the absence of sound, once the hit occurs, “permeates everywhere.” Silence is thunder. Can you not hear it?

Hundreds of things all manifest original practice from the original face; it is impossible to measure.

Hundreds, thousands, millions, billions... from galaxies to atoms, all beings, sentient and insentient, are in this together. Original practice is buddha activity; original face is primordial intent. Immeasurable.

Know that even if all buddhas of the ten directions — as innumerable as the sands of the Ganges — exert their strength, and with the buddhas’ wisdom, try to measure the merit of one person’s zazen, they will not be able to fully comprehend it.

Again, immeasurable. Merit is already inherent in zazen. Rest assured that even the buddhas do not get this. Buddhas do not understand Buddhism, let alone comprehend how, or why, zazen works. It just does. But don’t take my word for it, or Master Dogen’s. Check it out for yourself. On the cushion.