In preparation for our upcoming retreat, Roshi decided to dedicate the next few weeks to the study of Dogen’s Zuimonki.   When we normally think of Dogen, we think of his more famous masterpiece – the Shobogenzo which is extremely dense with metaphors and is very poetic.  The Zuimonki is different, however.  In fact, Dogen did not actually write this work, rather it is a collection of his teachings from his student Ejo.

 

At this point, Roshi digressed a bit to talk about Ejo because, while accomplished, he is nowhere near as famous as Dogen.  It should be noted that lineage of teacher-student relationships is central to the Zen tradition.  The Dogen/Ejo relationship stands out as an especially special relationship.  First, both of them shared an aristocratic background, even though Dogen was born out of wedlock.  Second, interestingly, both of their mothers pushed them to take up the robes and study the Dharma.  This was quite unusual for their time as most parents stressed more practical pursuits.  Lastly, when the started, Ejo and Dogen were very much “Dharma Buddies” and peers.  However, over time, it become clear to Ejo that Dogen was truly special and in time Ejo petitioned to become Dogen’s formal student.

 

After Dogen returned from his studies in China, Ejo started taking down notes of Dogen’s thoughts.  This could be from a formal talk, but it could just as likely have been from a casual conversation in the dining hall.  In fact, the term ‘Zuimonki’ translates to ‘Record of Things Herd.”  Roshi reiterated that Zuimonki is different than Shobogenzo as the former concentrates on concrete and practical examples of practice and eschews allusion, metaphor, and wordplay which is common in the Shobogenzo.

 

Over the next few weeks, Roshi will explore some of the passages.  For this week, he started with Book 2 – Section 12.  

 

With regard to actions and speech in society, today in this country many people are concerned with personal fame and reputation. They think good-bad, right-wrong, and consider that if they do one thing others will think well of them or if they do something else others will think poorly of them. They even worry about the future. This is entirely wrong.

It is amazing that a text from hundreds of years ago speaks so clearly to us.  Clearly, we all worry about our reputation and choose actions which will make us look good to others.  Dogen is saying that this will never bring enduring happiness because everyone and everything will end up being disappointing.  The worst disappointment, of course, is when we disappoint ourselves.  We think we should have reached such and such level at work, or have so much in the bank, or even be at a level of achievement in practice.  (I should have gotten MU by this time!!)  However, everything will always come up short.  Dogen is saying that the only thing trust in to not disappoint is the practice and the Dharma.  You are disappointed in everything else because of your conditioning.  The only way to break your disappointment is by realizing this and letting the conditioning go.  This is the heart of our practice and what Dogen is pointing to.   Dogen goes on to state …

 

If you spend your whole life practicing in accordance with the Buddha-Way and refrain from what goes against the buddha-dharma, you needn’t worry about what people think about you.

 

Roshi then went on to look at Book 2 section 14

 

One day, a student asked, “Although many years have passed since aspiring to learn the Way, I have not yet had any realization. Many of the ancient teachers said that the Way does not depend on intelligence or sagacity. Therefore, I don’t think we should demean ourselves because of our inferior capacity. Is there something about this that has been handed down in the tradition which I should keep in mind?”

 

Clearly, everyone in practice has had this feeling!  Being “rung out” over and over again and watching our well-crafted understandings of a koan rejected out of hand stings.  We start to think we are simply too stupid to really “get it.”  Dogen goes on to instruct us that we should not rely on something like intelligence, talent, or wit.  However, that does not mean we should not work at it.  We cannot simply close our eyes and be blind because we hit some challenges.  Dogen advises us to RELAX and take a breath.  Our practice is not a punishment – it should be enjoyable and even “easy.”  If practice is painful then it is only because our conditioning is making it so.  There is a reason why so many ancestors are depicted as laughing!  Dogen goes on to say that the key aspect is aspiration.  You have to want to follow the Buddha way.  But what does aspiration mean?  Dogen states it very clearly in the text …

 

For example, a person who desires to steal a precious treasure or to beat a powerful enemy or win over a beautiful woman of high nobility will constantly seek an opportunity to accomplish these tasks in any situation or occasion, though various things are changing, since his mind is always occupied with this desire. If his desire is that enthusiastic, he will not fail to fulfill it.

 

Roshi wrapped up by noting how direct Dogen’s teachings are in these two passages.  This is why Zuimonki is so useful for students to study.  Next week, Roshi will continue by looking at more passages from this work.