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Buddhadharma : Fall 2008
buddhadharma: the practitioner’s quarterly fall 2 0 08 28 = WateR iS the PalaCe of the true dragon; it is not flowing away. if we regard it as only flowing, we slander water; for it is the same as imposing non-flowing. Water is nothing but the real form of water just as it is. Water is the water virtue; it is not flowing. in the thorough study of the flowing, or the non-flowing, of a single [drop of] water, the entirety of the ten thousand realms is instantly realized. among mountains, there are mountains hidden in jewels; there are mountains hidden in marshes, mountains hidden in the sky; there are mountains hidden in mountains. there is a study of mountains hidden in hiddenness. an ancient wise one has said, “Mountains are mountains and rivers are rivers.” this teaching is not saying that mountains are mountains; it says that mountains are mountains. thus, we should thoroughly study these mountains. When we thor- oughly study the mountains, this is the mountain training. then these mountains and rivers themselves spontaneously become wise ones and sages. In the Mountains and Rivers Sutra, Dogen speaks elo- quently of mountains and rivers. He speaks of being in the mountains as a flower opening in the world, of blue mountains walking, of mountains flowing. He invokes rivers rising up to the heavens and descending into crevices. He refers to a moun- tain giving birth to a mountain child. and he describes the various possible attributes of mountains and rivers in terms of the Five ranks of master Dongshan. The first of the Five ranks is the absolute basis of reality. The second is emergence out of the realization of the absolute. The third rank is the manifestation of that realization in the relative world. It’s a synthesis of form and emptiness, where compassion begins to manifest effortlessly. The fourth rank is mutual integration—the bodhisattva ceaselessly responding to the cries of the world. The first two ranks show both sides of all phenomena— absolute on one side, relative on the other—while recognizing the relationship between the two. In the third and fourth ranks,