Jundo Cohen - Treeleaf Zendo · Teachings of Dogen

A flashing into the vast phenomenal world – Jundo Cohen

Dogen-zenji became interested in Buddhism as a boy as he watched the smoke from an incense stick burning by his dead mother’s body, and he felt the evanescence of our life. This feeling grew within him and finally resulted in his attainment of enlightenment and the development of his deep philosophy. When he saw the smoke from the incense stick and felt the evanescence of life, he felt very lonely. But that lonely feeling became stronger and stronger, and flowered into enlightenment when he was twenty-eight years old. And at the moment of enlightenment he exclaimed, “There is no body and no mind!” When he said “no body and no mind,” all his being in that moment became a flashing into the vast phenomenal world, a flashing which included everything, which covered everything, and which had immense quality in it; all the phenomenal world was included within it, an absolute independent existence. That was his enlightenment. Starting from the lonely feeling of the evanescence of life, he attained the powerful experience of the quality of his being. He said, “I have dropped off mind and body.” Because you think you
have body or mind, you have lonely feelings, but when you realize that everything is just a flashing into the vast universe, you become very strong, and your existence becomes very meaningful. This was Dogen’s enlightenment, and this is our practice.

(Page 132) Without trying to be Buddha you are Buddha. This is how we attain enlightenment. To attain enlightenment is to be always with Buddha. By repeating the same thing over and over, we will acquire this kind of understanding. But if you lose this point and take pride in your attainment or become discouraged because of your idealistic effort, your practice will confine you by a thick wall. We should not confine ourselves by a self-built wall. So when zazen time comes, just to get up, to go and sit with your teacher, and to talk to him and listen to him, and then go home again—all these procedures are our practice. In this way, without any idea of attainment, you are always Buddha, This is true practice of zazen. …

Dogen-zenji said that some may attain enlightenment and some may not. This is a point I am very much interested in. Although we all have the same fundamental practice which we carry out in the same way, some may attain enlightenment and some may not. It means that even if we have no experience of enlightenment, if we sit in the proper way with the right attitude and understanding of practice, then that is Zen. The main point is to practice seriously, and the important attitude is to understand and have confidence in big mind. We say “big mind, ” or “small mind, ” or “Buddha mind, ” or “Zen mind, ” and these words mean something, you know, but something we cannot and should not try to understand in terms of experience. We talk about enlightenment experience, but it is not some experience we will have in terms of good or bad, time or space, past or future. It is experience or consciousness beyond those distinctions or feelings. So we should not ask, “What is enlightenment experience?” That kind of question means you do not know what Zen experience is. Enlightenment cannot be asked for in your ordinary way of thinking. When you are not involved in this way of thinking, you have some chance of understanding what Zen experience is.

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