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The Zen of Fashioning ‘A Whole Universe’ and ‘A Self’
In Shobogenzo, Uji (Existence-Time), Dogen raises some fascinating and evocative questions concerning our experience of Time. Check out the following example:
Since we human beings are continually arranging the bits and pieces of what we experience in order to fashion ‘a whole universe’, we must take care to look upon this welter of living beings and physical objects as ‘sometime’ things. Things do not go about hindering each other’s existence any more than moments of time get in each other’s way. As a consequence, the intention to train arises at the same time in different beings, and this same intention may also arise at different times. And the same applies to training and practice, as well as to realizing the Way. In a similar manner, we are continually arranging bits and pieces of what we experience in order to fashion them into what we call ‘a self ’, which we treat as ‘myself ’: this is the same as the principle of ‘we ourselves are just for a time’. (Shobogenzo, Uji, Hubert Nearman)
This is something worth taking up and considering in detail. What does Dogen mean when he says that “…we human beings are continually arranging the bits and pieces of what we experience in order to fashion ‘a whole universe’”? What are this “experience” of which we “arrange bits and pieces”? “Bits and pieces” of what? What does Dogen mean saying the we arrange these bits and pieces to “fashion” a whole universe? If “fashioning” means “making”, “creating”, “forming”, etc., is he suggesting that “we” somehow “create” the universe? He goes on to say that in “a similar manner” we fashion “what we call ‘a self ’”, and “treat as ‘myself’.” What is Dogen getting at here?
Buddhism asserts that there is no eternal, unchanging self, no fixed, invariable, objective reality—reality flows. Examined in light of nonduality, the self’s “fashioning” of things from the material world reveals the dynamic interaction of the self and the world. The manifestation of “things” by and through the “self” is exactly proportionate to the manifestation of the self by and through things. Perceiving the forms and images (the myriad things) of the world via sight, sound, taste, touch, smell, and thought actualizes the self. That is, the forms and images produced by the continuously ongoing activity of perception animate the self. According to Dogen’s view of temporality (illustrated throughout Shobogenzo), the “true self” is realized activity, or what Dogen often calls the “active Buddha.” The “active Buddha” is the moment to moment “arrival” of “now” as the entirety of existence-time totally exerted, cast off, exerted, cast off in the never-ceasing ever-changing actualization of the self.
Why does Dogen say that in this activity we must “take great care”? How about us? How do we go about arranging the bits and pieces of our experience in fashioning the universe, and in fashioning a self? Carefully, skillfully, and intentionally? Are we even aware of the fact that we are doing so? Do we let outside “authorities” do the arranging (according to their own “systems”) for us? Do we make continuous, ongoing effort to improve our own practical knowledge and skill in the art and activity of “fashioning?”
It seems to me, that there may be some value in giving Dogen’s words some serious consideration—maybe even a bit of experimental research. What do you think?
Peace,
Ted
Hi Ted! Thank you for the time and effort you put into your site. I love to read your posts in the morning so that I can lightly carry your words throughout the day. Your posts, questions, etc. are a part of my constant practice. Thank you.
“Things do not go about hindering each other’s existence any more than moments of time get in each other’s way.” So profound and compassionate.
Take care!
Hi J,
Thank you for your kind and encouraging words.
That Dogen sure furnishes us with some juicy ideas to consider… I don’t know what it is about those old Zen guys, but I am certainly grateful for them.
Thanks again! Keep coming back.
Peace,
Ted
Hi Ted,
Thank you for proving us with such profound Zen teachings.
As I see it we are fundamental awareness and therefore cannot see it as an object, like the eye cannot see itself. Objects abide within fundamental awareness. In this manner also objects that we see as our mind, body and the outside world reveal fundamental awareness.
In this sense also all things are a display of Buddha-nature. All things are a succession of mind-moments. All things are the very substance of fundamental awareness. All things are existence-time.
Feel free to correct me if I am wrong.
Kind regards,
Alex
Hello Alex,
Thank you for visiting and sharing your comments. I am happy to hear that you find this blog helpful.
I like your sentences on the display of all/things/Buddha-nature/existence-time. If your “sentences” (words and letters) are true–which they are–then they harmonize with Master Dogen’s expressions, and with the expressions of all the Buddhas and ancestral masters.
Dogen said that all things, mountains, waters, pillars, fences, tiles, etc. were the “words and letters” of the sutras. He also said that all things are “pictures” (or paintings) of a rice-cake (gabyo), and explained his meaning by “directly pointing” to the fact that we “percieve things” by “picturing”, or painting them in and with mind. Thus, when a true “sentence” is percieved it is “pictured” by us—that is, words and letters are as real as mountains and fences, thus, they are much more than merely “provisional” devices that simply point to ‘real things beyond themselves’ (as is often suggested by people who have not yet looked deeply). In any case, your words here have transmitted a very lovely painting!
Your comments on existence-time remind me of Dogen’s words in Shobogenzo, Uji:
We put our self in order, and see [the resulting state] as the whole universe. Each individual and each object in this whole universe should be glimpsed as individual moments of time. Object does not hinder object in the same way that moment of time does not hinder moment of time… Putting the self in order, we see what it is. The truth that self is time is like this. We should learn in practice that, because of this truth, the whole earth includes myriad phenomena and hundreds of things, and each phenomenon and each thing exists in the whole earth… When we arrive in the field of the ineffable, there is just one [concrete] thing and one [concrete] phenomenon, here and now, [beyond] understanding of phenomena and non-understanding of phenomena, and [beyond] understanding of things and non-understanding of things. Because [real existence] is only this exact moment, all moments of existence-time are the whole of time, and all existent things and all existent phenomena are time. The whole of existence, the whole universe, exists in individual moments of time. Let us pause to reflect whether or not any of the whole of existence or any of the whole universe has leaked away from the present moment of time.
Shobogenzo, Uji, Gudo Nishijima & Mike Cross
Thanks again. I hope you continue to visit and share.
Peace,
Ted