If comments received on the previous post are representative of who is reading my blog, I would like to give up. In so doing, I shall state my conclusion, as follows:
When a person who has unreliable sensory appreciation (centred on vestibular dysfunction) goes directly for an end in view, this grasping or "endgaining" attitude brings into play that person's habitual manner of misusing himself, so that unintended and undesirable consequences are bound to result as a side-effect of the person's end-gaining, and the person in question will invariably find, sooner or later, that he has fallen out of the groove (if he ever was in it in the first place).
Quad Erat Demonstrandum
Thursday 5 June 2008
Endgaining, Bad Karma, Non-Compassion, & Ox-Thumping
One afternoon/evening in late 1983 or early 1984, on the way back from a visit to Gudo Nishijima's house in the Tokyo suburb of Shin-tokorozawa, a vow formed in my mind. When I got back home to my flat in central Tokyo, I wrote the vow down, setting it, as it were, in stone. In fact I did not write the vow in stone. I scrawled it in pencil on a piece of card cut out from a cereal packet. But the vow was no cheaper for that. It was that I would devote myself totally to helping Gudo accomplish an authentic translation of Shobogenzo into English, come what may. It was another 15 years until the task was accomplished to Gudo's satisfaction -- although not to my satisfaction. As far as I was concerned, my dream that the Zen Patriarch and I would cross the finishing line together, in a blaze of glory, was never realized. Instead, Gudo seemed to make a last-minute dash for the line by himself.
In working towards the realization of my vow, I relentlessly exhibited what Alexander called the endgaining principle -- I am going to do this, even if it kills me, and woe betide anybody who gets in my way.
Despite the fact that I used to translate Virgil from Latin into English for fun when I was 15 years old, it took me too long to work out any kind of reasonable means-whereby for accomplishing anything approaching a literal translation of Shobogenzo from Japanese to English.
Still, the Nishijima-Cross translation, albeit not in a way that brought me personal happiness, but rather in a way that left me completely exasperated, was finally accomplished in 1999, and now it is out there in the world.
The next item on my, shall I say, "agenda," has been to clarify what I see as the teaching of Shobogenzo that Japanese Zen Masters, in their stupidity, in their feudalistic Japanese ways, in their tendency to revere form above content, shadow over substance, have almost completely lost.
I am talking about mental sitting, as opposed to physical sitting. Thumping the ox, as opposed to thumping the cart.
Again, in working towards the accomplishment of this goal, my tendency is to end-gain.
A few nights ago I woke in the early hours from a very disturbing dream -- a kind of vision of extreme suffering, a vision of hell. It reminded me of the stories Master Dogen quoted about Karma in the Three Times. I think the meaning of those kind of visions is to remind us not, albeit in pursuing aims that we believe to be worthy, to pursue our aims in an end-gaining way. In an end-gaining way means in a way that produces all kinds of harmful karmic side effects.
So I am sorry that my attempts to drop off my end-gaining tendency, which seems to jump off people's computer screens and cause them to complain about my lack of compassion, continue to be so weedy and pathetic.
Giving up end-gaining requires us to give up our desire to gain the end in view. Not just intellectually, but really give it up, completely. Forget all about gaining the end. This is what Marjory taught me. That is the key to allowing undoing to happen. What confounds the endgainer in all his efforts is his desire to feel right in the gaining of his end. And the only way out of that prison of habit is to give up the desire to gain the end. So completely give up the desire to gain the end. And then go right ahead and gain it!
So now in my sadly non-compassionate way, I am going to charge ahead and try to clarify something for you:
One of the most important teachings in Shobogenzo, and one that I think has almost completely got lost, is that of mental sitting.
Mental sitting is not mental pyscho-analysis, not mental psycho-therapy, not any of the mental psycho-babble that deluded people today think is so valuable and, in their great humility and compassion, wish to impose on others. Mental sitting is sitting, not on the basis of feeling, but on the basis of thinking -- thinking into the no thinking zone.
Mental sitting, as opposed to physical sitting.
Thumping the ox, as opposed to thumping the cart.
When first I read about mental sitting in Shobogenzo, and about thinking in Fukan-zazen-gi, I sensed there was meaning in what Master Dogen was writing that I did not understand and that Gudo was not able to explain to my satisfaction. So that posed a problem. In endeavoring to solve that problem, I exhibited a strong end-gaining tendency. Having solved the problem to my own satisfaction and then wanting to clarify the problem for others, again I have repeatedlyl fallen foul of the end-gaining tendency.
If I follow what Marjory taught me, the only way for me to be liberated from my end-gaining tendency is to completely give up my compassionate desire to gain the end of clarifying for you the teaching that we should practise mental sitting, as opposed to physical sitting. That we should thump the ox, as opposed to thumping the cart.
It is only when we really and truly inhibit the desire to gain our end that we become free to gain it. This is what Marjory taught me.
Now then, you who for some reason is drawn to my blog. What are you here for? What end do you wish to gain?
In working towards the realization of my vow, I relentlessly exhibited what Alexander called the endgaining principle -- I am going to do this, even if it kills me, and woe betide anybody who gets in my way.
Despite the fact that I used to translate Virgil from Latin into English for fun when I was 15 years old, it took me too long to work out any kind of reasonable means-whereby for accomplishing anything approaching a literal translation of Shobogenzo from Japanese to English.
Still, the Nishijima-Cross translation, albeit not in a way that brought me personal happiness, but rather in a way that left me completely exasperated, was finally accomplished in 1999, and now it is out there in the world.
The next item on my, shall I say, "agenda," has been to clarify what I see as the teaching of Shobogenzo that Japanese Zen Masters, in their stupidity, in their feudalistic Japanese ways, in their tendency to revere form above content, shadow over substance, have almost completely lost.
I am talking about mental sitting, as opposed to physical sitting. Thumping the ox, as opposed to thumping the cart.
Again, in working towards the accomplishment of this goal, my tendency is to end-gain.
A few nights ago I woke in the early hours from a very disturbing dream -- a kind of vision of extreme suffering, a vision of hell. It reminded me of the stories Master Dogen quoted about Karma in the Three Times. I think the meaning of those kind of visions is to remind us not, albeit in pursuing aims that we believe to be worthy, to pursue our aims in an end-gaining way. In an end-gaining way means in a way that produces all kinds of harmful karmic side effects.
So I am sorry that my attempts to drop off my end-gaining tendency, which seems to jump off people's computer screens and cause them to complain about my lack of compassion, continue to be so weedy and pathetic.
Giving up end-gaining requires us to give up our desire to gain the end in view. Not just intellectually, but really give it up, completely. Forget all about gaining the end. This is what Marjory taught me. That is the key to allowing undoing to happen. What confounds the endgainer in all his efforts is his desire to feel right in the gaining of his end. And the only way out of that prison of habit is to give up the desire to gain the end. So completely give up the desire to gain the end. And then go right ahead and gain it!
So now in my sadly non-compassionate way, I am going to charge ahead and try to clarify something for you:
One of the most important teachings in Shobogenzo, and one that I think has almost completely got lost, is that of mental sitting.
Mental sitting is not mental pyscho-analysis, not mental psycho-therapy, not any of the mental psycho-babble that deluded people today think is so valuable and, in their great humility and compassion, wish to impose on others. Mental sitting is sitting, not on the basis of feeling, but on the basis of thinking -- thinking into the no thinking zone.
Mental sitting, as opposed to physical sitting.
Thumping the ox, as opposed to thumping the cart.
When first I read about mental sitting in Shobogenzo, and about thinking in Fukan-zazen-gi, I sensed there was meaning in what Master Dogen was writing that I did not understand and that Gudo was not able to explain to my satisfaction. So that posed a problem. In endeavoring to solve that problem, I exhibited a strong end-gaining tendency. Having solved the problem to my own satisfaction and then wanting to clarify the problem for others, again I have repeatedlyl fallen foul of the end-gaining tendency.
If I follow what Marjory taught me, the only way for me to be liberated from my end-gaining tendency is to completely give up my compassionate desire to gain the end of clarifying for you the teaching that we should practise mental sitting, as opposed to physical sitting. That we should thump the ox, as opposed to thumping the cart.
It is only when we really and truly inhibit the desire to gain our end that we become free to gain it. This is what Marjory taught me.
Now then, you who for some reason is drawn to my blog. What are you here for? What end do you wish to gain?
Monday 2 June 2008
Taking It Personally -- ERRATA
Gudo's thesis is that the essence of his true Buddhism is to do something -- to keep the spine straight vertically in order to balance the autonomic nervous system.
I have been endeavoring to clarify the anti-thesis that the liberation Gautama Buddha experienced under the bodhi tree was an undoing, and you cannot do an undoing. You cannot do an undoing. But you can point yourself in that direction, by thinking -- by thinking into that no thinking zone.
Philosophically speaking, Gudo has presented his thesis against which I have posited my anti-thesis. Simply that.
But the antagonism between Gudo and me has got many more dimensions to it than the philosophical.
That I chose to dwell on them when I originally wrote this post was not only a waste of valuable time: it was also symptomatic of a very wrong tendency within me.
That I followed this wrong tendency was not in accordance with the teaching of Gautama Buddha (viz. Not to Do Harmful Things) or the teaching of Master Dogen (viz. The Ten Directions, viz. Deep Belief in Cause and Effect; The Beggar in the Fourth Dhyana; Karma in the Three Times et cetera).
It was my mistake. I apologize for the error.
I have been endeavoring to clarify the anti-thesis that the liberation Gautama Buddha experienced under the bodhi tree was an undoing, and you cannot do an undoing. You cannot do an undoing. But you can point yourself in that direction, by thinking -- by thinking into that no thinking zone.
Philosophically speaking, Gudo has presented his thesis against which I have posited my anti-thesis. Simply that.
But the antagonism between Gudo and me has got many more dimensions to it than the philosophical.
That I chose to dwell on them when I originally wrote this post was not only a waste of valuable time: it was also symptomatic of a very wrong tendency within me.
That I followed this wrong tendency was not in accordance with the teaching of Gautama Buddha (viz. Not to Do Harmful Things) or the teaching of Master Dogen (viz. The Ten Directions, viz. Deep Belief in Cause and Effect; The Beggar in the Fourth Dhyana; Karma in the Three Times et cetera).
It was my mistake. I apologize for the error.
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