What Buddhism Teaches Us in Times of Uncertainty
Practice is a way to self-actualisation, here is what master Dōgen said
Is Buddhism nihilistic? — Hell no.
People often hold a misconception of Buddhist thoughts with a nihilistic interpretation, since emptiness is core to Buddhism. One may interpret as everything is empty, it is meaningless to exercise or achieve anything, hence one should let go of all attachments, and become apathetic to everything. Buddhism seems to endorse an attitude of not-doing and not caring in this sense.
Given the difficulty to read Buddhism texts of the uncommon languages, not to mention the impression of abstruse Buddhist ideas, Buddhist thoughts appear to be very distant.
On the contrary, Buddhism is indeed highly realistic. Regardless of forms or sects of Buddhism, constantly practicing and realizing the doctrines taught by Shakyamuni and Buddhas is essential.
The paramount significance of practice is further emphasised by Buddhist master Dōgen (道元), mentioned repeatedly in his masterpiece Shōbōgenzō (正法眼蔵) and other works. Buddhist thoughts are indeed down-to-earth and attainable for everyone.
Dōgen stated explicitly that “The mind of eternal buddhas is (…) being satisfied with grass and being satisfied with water”. Just like us, the mind of eternal buddhas is also satisfied by eating and drinking.
“We do not bring the bodhi-mind from elsewhere; we establish the mind by taking up the bodhi-mind itself”. The mind of buddhas is not something outside, it is within ourselves and we have to actualise it with practice. What’s more, the practice of buddhas is no different to us, all we need is to “sit as buddha and become Buddha”, to practice and realise our nature.
It is particularly noteworthy that despite fierce wars and religious tensions, in addition to doubts and worries outside and within temples, still, Dōgen acknowledged practice and attainment of the Way by ourselves. He did not surrender himself and fellow followers to destiny, but reminded us on what to do and should do.
With heightened socio-political and economic challenges, we cannot easily free ourselves from all the fear, uncertainty and despair. Many would rather not caring and doing anything at all.
Under such circumstances, Dōgen’s practice and ideology may shed us some insights. In this series, Dōgen’s thoughts on realising the Buddha Way, and how these thoughts can be applied in our daily lives and social engagement will be discussed.
What is Practice?
Practice is central to Dōgen’s wisdom, to understand Dōgen’s legacies better, we have to first understand what is practice.
Following the path of his great teacher Rujing, Dōgen placed zazen (坐禅) as the utmost, if not only, practice as enlightenment. But zazen doesn’t mean seated meditation, indeed, seated meditation is merely a form of zazen. Stated in Fukan zazengi (普勧坐禅儀), Dōgen wrote, “The zazen I speak of is not learning meditation. It is simply the Dharma gate of repose and bliss. It is the practice-realization of totally culminated enlightenment”.
What Dōgen trying to say is that, zazen as practice itself is the practice-realization of enlightenment. This is actually ground-breaking as it solves the paradox of “not having any desire, but strive for enlightenment” in Buddhism.
So, What is Enlightenment?
Enlightenment is the establishment of the bodhi-mind and pursuit of truth. Dōgen said “Sitting in Zazen and pursuing the truth is establishment of the bodhi-mind. Establishment of the mind is beyond oneness and difference (…) repetition and division”.
In other words, practice transcends oneness and difference, transcends repetition and division. Practice can take all forms, and every activity and every moment can be practice.
Practice is manifested in every activity and moment learning the Way, experiencing beyond oneness and difference. Practice is enlightenment and realisation.
Why Practice?
Since practice is realised in all forms and all moments, practice is not limited to religious rituals that only Buddhist practitioners would exercise, even laymen can follow the spirit and practice in daily activities.
Yet, one may doubt the reason to practice. It may appear meaningless to practice if everything is by itself practice and enlightenment, nor appealing of the reward — enlightenment may sound. Why should we practice in our daily lives then?
The Dharma is amply present in every person, but without practice, it is not manifested; without realisation, it is not attained. (Dōgen, Bendōwa)
We all have buddha nature, potential to attainment, but it is not realised without practice. Without practice, even we know we have buddha nature, even we know we are buddhas, it is only a descriptive knowledge which cannot illuminate and transform our everyday lives.
It is like we may have potentials in sports or music, but these potentials can never be unleashed without practice, without actually playing a sport or an instrument.
Therefore, we have to practice, so as to realise ourselves. In practice we enjoy our own inherent nature. Enjoying our own nature itself is meaningful, it is knowing and realizing ourselves, it is also enlightenment and practice.
On the other hand, we may not feel contented when we do not practice and actualise ourselves.
You are Buddha anyway. You cannot escape from it. But you make some excuse why you are not Buddha. But because you are actually Buddha, you do not feel so good when you make some excuse. (Suzuki, 2011)
We normally do not feel very good when we stick to bad habits, or skip practice of a sport or an instrument, or any activities we have potentials to perform nicely. Even with good reasons like relieving anxiety, other important tasks, we do not feel satisfied. It is because we are not realising ourselves when we make these excuses, we are not being our true selves. And this is why we have to practice, to realise our nature, to realise who we are.
Okay, But How to Practice?
Let’s dive in to the thoughts of master Dōgen in the next articles:
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References:
Abe, M., & Waddell, N. A. (Trans). (2002). The Heart of Dōgen’s Shobogenzo. State University of New York Press.
Cook, F. H., Cook, F. D., & Dōgen, E. (2002). How to raise an ox: Zen practice as taught in Master Dōgen’s Shōbōgenzō. Boston: Wisdom Publications.
Cross, C., & Nishijima, G. (Trans). (2005b). Master Dōgen’s Shōbōgenzō, Book 3.
Nishiari, B. (2011). Commentary by Nishiari Bokusan. Dōgen (Ed), In Dōgen’s Genjō-kōan: Three Commentaries. CA: Counterpoint.
Suzuki, S. (2011). Commentary by Shunryu Suzuki. Dōgen (Ed), In Dōgen’s Genjō-kōan: Three Commentaries. CA: Counterpoint.
釋恒清. (1999). 道元禪師的佛性思想. 佛學研究中心學報.
竹內道雄. (1962). 道元. 東京 : 吉川弘文館.
