Tag Archives: Dogen

The Practice of Negation

  1. Introduction: The Method of Negation

Every authentic encounter with the Absolute begins not with affirmation, but with a stripping away. The ultimate reality—whether named as the Unborn, Brahman, or Absolute Nothingness—cannot be approached by concepts, images, or affirmations. To affirm is already to fall into limitation, for affirmation binds Being to a predicate, and predicates belong to the world of phenomena. Affirmation assumes distinction: this is true, that is false; this is real, that is not. But the Absolute stands prior to all distinctions, prior to the very duality of “is” and “is not.” read more

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Appearance and Reality

  1. Introduction: The Problem of Illusion and Manifestation

Every philosophy of the Absolute eventually encounters the same paradox: If ultimate reality is perfect, self-sufficient, unborn, or absolute being, then how do appearances arise? Why is there a world at all, if the true nature of things is emptiness or Brahman? This question presses equally on Unborn Mind Zen and Advaita Vedānta, albeit in distinct registers. read more

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The Role of Nothingness

  1. Introduction: The Philosophical Weight of Nothingness

In every tradition of thought, the question of “nothing” provokes a tremor. To speak of nothingness is to flirt with paradox: how can one speak of what is not? How can one reflect on what refuses to appear, what resists being grasped either as object or concept? In ordinary discourse, “nothing” is a lack, a privation, the absence of something that could or should be present. Yet in the context of spiritual philosophy, “nothingness” is not a deficit but a revelation. It is not the failure of being, but its most radiant unveiling. read more

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Dōgenism—the Bane of the Buddhadharma

Perhaps there is no finer rival of Dōgenism (sitting Zen—zazen) than The Zennist. He has relentlessly contended that it is vastly overrated and comes at the cost of eclipsing the fact that “Zen is about the fundamentally awakened True Mind or the same, Buddha-nature—not about sitting.” Too much emphasis is placed upon “posture”, as if sitting on one’s rump can somehow jump-start the process of becoming enlightened. The Zennist warns that those who just practice zazen in a meditation center will eventually become disillusioned with Zen, or for that matter, Buddhism in general. The Zennist relates how he initially enjoyed zazen in a small zendo, but eventually a deep realization from within convinced him that Zen Buddhism was far and beyond the quaint notion that somehow just the act of sitting would procure “an awakened mind.” He argues how Dōgen’s zen is quite radical and far from the authentic Buddhadharma: read more

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The Platform Sutra: Setting the Stage

The Platform Sutra of Hui-neng is quite unlike any other; usually a sutra has as its basis a teaching directly from the Tathagata, i.e., speaking Ex Tathata. Here we have elements, directly at the beginning, of a formalized autobiographical account with subsequent sermons from a human agency in the guise of Hui-neng. His name was actually fashioned by a 8th century Ch’an monk, Shen-hui (670-762). Breaking it down, Hui=bestowing beneficence on sentient beings, and neng=having the capacity to carry out the affairs of the Buddhadharma. In point of fact, it is Shen-hui who carries the most historical weight as to the origins and early development of this sutra. The story behind the iconic-figure Hui-neng is actually a hagiography—meaning a roughly imaginative account of someone bearing the stature of a saint. Hence, it was all a manufactured history, procured for political reasons at the time. This “political component” makes the origins of this sutra all the more fascinating; indeed, the early development of Ch’an Buddhism itself hinged on political catalysts. The classic-framework for this element of intrigue concerns the Northern School of Ch’an vs. the Southern School. read more

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