Dogen on Bodhicitta, Kensho, and Enlightened Wisdom
As touched on in previous posts, Dogen (thus Shobogenzo) is in complete harmony with all the classic masters that accessing bodhi prajna (enlightened wisdom) always (and only) begins with bodhicitta; the thought of (or wish for) enlightenment. In his teachings on bodhicitta (giving rise to the intention to realize enlightenment), Dogen frequently refers to it as the first of the four principals of the entire Buddha Way (the other three are “training,” “practice-enlightenment,” and “arriving at the ultimate” (i.e. Buddhahood, Nirvana, etc.) respectively). Dogen’s descriptions of bodhicitta are numerous and variable, but its primary characteristic is always portrayed as a profound and powerful desire, or aspiration for enlightenment. Because of its significance as the essential first step to accessing enlightened wisdom, we need to look at this a little deeper before moving on. To do so, we will begin with this excerpt from Shobogenzo, Hotsu Bodai Shin:
The bodhisattva Makakasho, wishing to pay homage to Shakyamuni Buddha, composed the following eulogy:
Awakening one’s intention and arriving at the Ultimate, though two, are not separate.
Of these two states of mind, the former is the more difficult to arrive at,
So when those who have not yet arrived at the Ultimate first lead others to arrive,
I, for that reason, bow to their first giving rise to their intention.
With Your first arising, You were already a Teacher for humans and gods,
Surpassing those who merely listen and those who seek the Goal only for themselves.
The arising of such an intention as Yours has surpassed the triple world,
And therefore we call it the supreme state above all.
The arising of the intention means giving rise, right off, to the intention to help others reach the Other Shore, even though you yourself have not yet reached that Place. We call this giving rise to the enlightened Mind for the first time. Once you have given rise to this Mind, you will then encounter Buddhas to whom you should make alms offerings, and you should hearken to Their Teaching. Further, should you then strive to give rise to the enlightened Mind, it would be like adding frost atop snow.
The term ‘the Ultimate’ refers to the Wisdom that is the result of Buddhahood. Were we to compare the state of supreme, fully perfected enlightenment with the state of giving rise to the enlightened Mind for the first time, it is like comparing the universal, all-consuming conflagration of the final age with the light of a firefly. Even so, when you give rise to the heart that helps others reach the Other Shore, even though you yourself have not yet reached that Place, there is no difference between the two. ~Shobogenzo, Hotsu Bodai Shin (Translated by Rev. Hubert Nearman)
This passage contains a number of assertions providing definitive clarification on some of the most important aspects of Dogen’s Zen teaching. The fact that much of Shobogenzo is as lucid and forthright as this passage makes it difficult to understand how certain key elements of Dogen’s Zen continue to be so hotly debated. This short passage alone offers evidence enough to settle, at least in a general way, Dogen’s positions concerning “enlightenment as the goal of practice,” the affirmation of “various stages (or levels) of enlightenment,” the necessity of achieving an “initial enlightenment experience,” and others.
First, notice that the Buddhist scripture Dogen quotes begins with an affirmation of the nonduality of “bodhicitta” (Awakening one’s intention) and “arriving at the ultimate.” Like “delusion” and “realization,” “self” and “not-self,” “practice” and “enlightenment,” and all the other nondual dharmas, the “first step” (bodhicitta) and the “final realization of Buddhahood” (arriving at the ultimate), “though two, are not separate.” Second, notice also that Dogen’s first comment on this passage affirms the nonduality of the “intention to awaken” (bodhicitta) and the “intention to help others awaken” (reach the Other Shore; i.e. Nirvana). Third (and finally), notice the implications: “the intention to awaken,” “arriving at the ultimate,” and “the intention to help others awaken” are not separate (i.e. are nondual; depend upon and contain each other). If so, why the debates concerning Dogen’s view of what constitutes “arriving at the ultimate”? Clearly, whenever a sentient being simply intends to help another awaken, “even though they have not yet reached it” they arrive at the ultimate. The key word here is “intention,” which, in Dogen’s use, connotes a certain “wholeheartedness” that is absent in the usual sense of the word.
The next thing to consider is Dogen’s points concerning, “giving rise to the enlightened Mind for the first time.” In his explication, Dogen offers an astonishingly creative portrayal of the process for “accessing bodhi prajna” by describing the dynamic interaction of “initial enlightenment,” “helping others,” and “full, perfect enlightenment.” The skill with which Dogen weaves these apparently “disparate” elements together, thus illustrating their interdependence (non-separation) is a good example of his mastery of language–and an excellent passage to seriously contemplate.
Note: Some assert that Dogen’s Zen does not acknowledge a need for “initial enlightenment experiences” [commonly called “kensho”]. Nevertheless, the above quote is typical of Dogen’s own statements on the issue; hence I leave it for the reader to discern Dogen’s own position. I trust that most readers will do so with little difficulty.
Peace,
Ted
