Dōgen on Meditation and Thinking

examines the relationship of the foci of delusion and enlightenement. Professor Hee-Jin Kim asserts that the common understanding of the relationship delusion and enlightenment is flawed. That being so, all effort that follows based on that false view, is also flawed. This booklet offers the means to overcome those flaws.

Dōgen taught and compiled his teachings eight-hundred years ago, but his message continues to be relevant, perhaps even essential, as our era struggles with the pressing need to integrate our science-based learnings. His views on language, thought, and reasoning are being welcomed in the modern era as we search for needed understanding. Professor Kim’s book Dogen on Meditation and Thinking outlines six creative views of the relationship of nonduality and dualities, offering an enhanced means to grasp the depth and intensity of Dōgen’s teachings in a form that doesn’t overwhelm us. The sequence of the chapters offers an evolving comprehension of duality/nonduality foci, beginning with Dōgen’s fundamental teaching, proceeding step-by-step as his innovative means work proceeds to what Kim describes as the “salvific project”.

Kim’s first blush explanation of flawed understanding and what could resolve the erroneous conclusions.

Common understanding of what Zen is considered to be:

1. Enlightenment is construed as seeing things as they really are rather than how they appear.
2. It is a direct insight into and a discernment of the nature of reality. It is apprehended only by wisdom that transcends and is prior to the activity of discriminative thought.
3. Delusion is defined as all that is opposed to enlightenment.

Problems with this understanding:

1. There is an inherent tendency to bifurcate between “things as they really are” and “things as they appear to be.”
2. There is an unbridgeable chasm between insight and discrimination.
3. “Seeing” is understood only in intuitive and mystical terms.
4. It makes “beyond discrimination” something special. Tensions between dualities such as delusion and enlightenment (conditioned states and awakening) are all but lost.
5. Nonduality is considered the neutralization of all dualities. Thinking, intellect, language, and reason are not part of the process of Zen freedom.
6. Discourse, practice, and ethics are formulaic rather than idiosyncratically creative.

Liberation in Zen Buddhism acknowledges that delusion and enlightenment (and all dualistic pairs including conditioned states and awakening) constitute a nondual duality.

1. Liberation is attained in and through dualities such as delusion and enlightenment.
2. Delusion and enlightenment cannot be separated.
3. The interface of all dualities is extremely complex, elusive, and ambiguous.
4. Dualities are foci that relate in complementary interplay, not in opposition or requiring merging. [all from p. 1 of Dogen on Meditation and Thinking]

Dōgen’s definition of Zazen from the Fukanzazengi
“The Zazen I speak of is not learning meditation. It is the dharma-gate of repose and bliss, the practice-realization of totally culminated enlightenment. It is the manifestation of ultimate reality.” Accepting his teaching as valid, then Zazen awareness is not trying to gain an alternate view, but it is the immediate non-judgmental awareness of the moment with whatever tranquility and insight we are capable of generating. Dōgen’s teaching stresses the acknowledgement of the makeup of our experience without embellishment, free of making it grander or diminishing its wonder.