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Buddhadharma : Spring 2018
59 the completely realized activity and effort of each being’s time as all being–time; fully expressing the Way (dotoku), the enlightened expression of practice realization; manifesting ultimate reality (gen- jokoan), the totality of the actualization of the fundamental point; penetrating exhaustively (gujin), complete expression of a moment; practicerealization (shojo no shu); this very mind is Buddha (sokushin zebutsu); and buddhanature (bussho), the totality of life’s activity, among others. Dogen’s descriptions of practice, expression, mind, and reality are also designations of actualized being–time. These words are a rich mosaic illuminating our being–time, each aimed at helping us find deep awakening as we express our rich, inti mate life. An old Buddha said: For the time being, I stand astride the highest mountain peaks. For the time being, I move on the deepest depths of the ocean floor. For the time being, I’m three heads and eight arms. For the time being, I’m eight feet or sixteen feet. For the time being, I’m a staff or a whisk. For the time being, I’m a pillar or a lantern. For the time being, I’m Mr. Chang or Mr. Li. For the time being, I’m the great earth and heavens above. —translation by Norman Waddell and Masao Abe, The Heart of Dogen’s Shobogenzo Uji begins with four couplets introducing the meaning of the text. The first two lines are attributed to Zen master Yaoshan Wei yen, from a text called the Jingde chuandeng lu (“Jingde Era Record of the Transmission of the Lamp”), a series of stories about Zen masters compiled in 1004 by Daoyuan. The rest are thought to be Dogen’s own composition. There are two important elements in these opening verses: the repeated phrase “for the time being” and the unique moments, previous spread | La chute n° 09