[10/3/23, 6:40:43 PM] John Tan: You and Andre are talking about philosophical concepts of permanence and impermanence. Dogen is not talking about that. What Dogen meant by "impermanence is buddha nature" is telling us to authenticate Buddha nature directly in the very transient phenomena -- the mountains, the trees, the sunshine, the drumbeats of footsteps, not some super awareness in wonderland.
[10/3/23, 6:41:40 PM] Soh Wei Yu: Oic..
[10/3/23, 6:43:15 PM] Soh Wei Yu: I didnt talk with andre lol
[10/3/23, 6:43:21 PM] Soh Wei Yu: Anna was talking with andre
[10/3/23, 6:44:24 PM] Soh Wei Yu: Actually what dogen said is pretty obvious imo even after initial anatta
[10/3/23, 6:44:32 PM] Soh Wei Yu: Wonder why mipham didnt emphasize that point
[10/3/23, 6:44:43 PM] Soh Wei Yu: Maybe he did with the rongzom appearances are divine
[10/3/23, 6:44:49 PM] John Tan: Different praxis
p.s. some recent quotes I shared:
- Soh Wei YuDogen does not accept an unchanging Brahman. Being a Buddhist teacher he refutes an unchanging atman-brahman:As my mentor Thusness/John Tan said in 2007 about Dogen, “Dogen is a great Zen master that has penetrated deeply into a very deep level of anatman.”, “Read about Dogen… he is truly a great Zen master… ...[Dogen is] one of the very few Zen Masters that truly knows.”, “Whenever we read the most basic teachings of Buddha, it is most profound. Don't ever say we understand it. Especially when it comes to Dependent Origination, which is the most profound truth in Buddhism*. Never say that we understand it or have experienced it. Even after a few years of experience in non-duality, we can't understand it. The one great Zen master that came closest to it is Dogen, that sees temporality as buddha nature, that see transients as living truth of dharma and the full manifestation of buddha nature.”"When you ride in a boat and watch the shore, you might assume that the shore is moving. But when you keep your eyes closely on the boat, you can see that the boat moves. Similarly, if you examine many things with a confused mind, you might suppose that your mind and nature are permanent. But when you practice intimately and return to where you are, it will be clear that there is nothing that has unchanging self.• Dogen"“Mind as mountains, rivers, and the earth is nothing other than mountains, rivers, and the earth. There are no additional waves or surf, no wind or smoke. Mind as the sun, the moon, and the stars is nothing other than the sun, the moon, and the stars.”• Dogen“For Dōgen, Buddha-nature or Busshō (佛性) is the nature of reality and all Being. In the Shōbōgenzō, Dōgen writes that “whole-being (Existence itself) is the Buddha-nature” and that even inanimate things (grass, trees, etc.) are an expression of Buddha-nature. He rejected any view that saw Buddha-nature as a permanent, substantial inner self or ground. Dōgen held that Buddha-nature was “vast emptiness”, “the world of becoming” and that “impermanence is in itself Buddha-nature”. According to Dōgen: Therefore, the very impermanency of grass and tree, thicket and forest is the Buddha nature. The very impermanency of men and things, body and mind, is the Buddha nature. Nature and lands, mountains and rivers, are impermanent because they are the Buddha nature. Supreme and complete enlightenment, because it is impermanent, is the Buddha nature. https://en.wikipedia.org/wiki/Dōgen#Buddha-nature“Continued in my next post