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[62] The faculty of wisdom is a gate of Dharma illumination; for [with it] we really see all dharmas. 慧根是法明門、現見法故。 In our discussion of the five faculties that lead to liberation, we’ve looked at belief, effort, mindfulness and concentration. Finally this week it’s wisdom, or prajna, which is said to be the highest virtue. We’ve seen how these five faculties are connected and how they all support each other. We need belief, effort, mindfulness and concentration in order for wisdom to show itself. One way to understand pranja is that it sees the emptiness of all things, so we have balance, not being overly excited or disappointed, or swept away by craving and aversion. Wisdom supports concentration, and concentration support wisdom. Wisdom is a counter to ignorance, but it can’t exist on its own as an abstract concept. Wisdom isn’t separate from the other four faculties of awakening or from the other paramitas or perfections. We need to understand how each of these things is also connected to wisdom; otherwise we can use them for good or bad, wholesomeness or unwholesomeness. Faith, effort, mindfulness and concentration are no good if they don’t contain wisdom. Diligence and patience and generosity and all the other paramitas aren’t actually perfections unless they contain wisdom. Ethics or morality doesn’t work without wisdom either. Okumura Roshi says, “Without prajna the precepts become a lifeless set of rules.” We can just apply them rigidly without actually seeing the circumstances of this moment; for instance, if we strictly applied the first precept, “Do not kill,” we couldn’t live; we would have nothing to eat. We can make the same mistake in zazen. If I think this is “my” zazen, designed to make me better at getting what I want and being self-centered, that’s zazen without prajna. Okumura Roshi says that if we do that, “our practice has nothing to do with Buddhist teachings. So wisdom, real wisdom is essential. . . . According to the Heart Sutra, prajna paramita is the essence of Buddhist teaching. It is necessary to the transformation of our life from samsara to nirvana.” (1) As we know, wisdom isn’t something we acquire, like book learning or experience, but those kinds of knowledge are also not separate from wisdom. We may certainly study what our ancestors and teachers have said about how the universe works and how we can effectively live our lives as bodhisattvas. Then we might do some reflecting and thinking on our own about whether the teachings match our own experience of the way things are, and at the same time, we establish a sitting practice so we can understand things in a non-intellectual way. While we’re told that wisdom or awakening are already present and there’s nothing we need to acquire, and that in fact letting go of thinking allows our wisdom to arise, we’re not born knowing how to live as bodhisattvas. If it was a case of returning to some unformed state, then children would be less inclined to unskillful behavior than adults—and we know that children can be selfish and aren’t always aware of consequences. We have to live and practice in order for our wisdom to manifest. We have to use all four of the first faculties. There is learning to do, but it’s not about just being clever in an everyday sense. Wisdom in this context is a spiritual practice, and sometimes a difficult one. Someone asked Dogen how practitioners in Japan could ever hope to attain wisdom, because in this person’s view everyone there was stupid and narrow minded as opposed to the Chinese. They valued the wrong things and looked up to the wrong kinds of people, the questioner went on, so even if they did zazen, what hope was there for them? Dogen said that it doesn’t really matter whether people are brilliantly intelligent or educated not. If brilliant intelligence was required, Buddha’s teachings wouldn’t have survived this long, because there aren’t that many geniuses in any country. That’s not what wisdom is about. He says if people have right faith, they can see through delusion no matter how smart they are (or not): Without doubt, all people are abundantly endowed with the true seeds of prajna, only they rarely accept it and have not yet received and used it. (2) As Uchiyama Roshi explains this statement, Each and every one of us is living out the reality of life. (3) A short description of prajna is that it sees everything as it is and cuts through the delusion that impairs our ability to see reality. Since prajna is all about reality, it’s not just an abstract thing. It’s what helps us understand what our lives are really about and how to conduct our lives in this concrete world. Prajna puts us right in the middle of this place and time, seeing everything with nothing left out. If you read around, you find a lot of various descriptions of prajna
The answer is all of the above, but it’s not like a reading list or a study curriculum. What it’s really saying is that if we see reality clearly, we can’t help but understand, the four noble truths, the nature of self, form and emptiness and all the rest, the three marks of existence, three poisons, etc. All of those things are facets or aspects of reality. Uchiyama Roshi says: All Buddhist teachings are ultimately the same. They are not difficult to understand. Yet, if you don’t clarify the the fundamental expressions, they are ungraspable. Once you make it clear, you will know that “mahayana,” “one mind,” “wondrous Dharma,” and other expressions in Buddhist literature indicate only one reality. Prajna, Mahayana or jijuyu zammai [all work on this basis]. (4) All that sounds pretty abstract. If we just let go of everything and allow our natural wisdom to show itself, somehow we can just sit back and everything will be OK. However, that approach ignores the world of form right here in front of us. Wisdom is not separate from compassion; they don’t obstruct each other. So what does all this wisdom mean in this samsaric world of here and now? Okumura Roshi had the same kind of question. How can we know if all these teachings about prajna are real? In the end, he came to a conclusion: The Dharma eye, or Buddha’s wisdom (prajna) is not a certain way of using our brains. It’s what’ s there what I let go of my thought. It sees both sides of reality. This is zazen, in my experience; zazen itself is Buddha’s wisdom. But when I try to explain this, it becomes a concept made by humans, and then it’s not reality anymore. To really “see” it we have to practice. (5) It’s important to remember that wisdom isn’t a state or a thing. It’s an activity. Elsewhere Okumura Roshi says: We must be careful to remember that prajna paramita is something to be practiced. Prajna (wisdom) is not simply a matter of how our brain works. In Shobogenzo Maka Hannya Haramitsu, Dogen Zenju refers to “the whole body’s clear seeing.” He is reminding us that this wisdom should be practiced with our whole body and mind. Seeing with the whole body and mind means we become one with the emptiness of the five skandhas, The five skandhas become five skandhas that are completely empty. Zazen is itself prajna. The five skandas (whole body and mind) clearly see the five skandhas (whole body and mind). There is no separation between subject and object. (6) It’s important that we keep hearing about seeing and practicing wisdom with the whole body and mind. We so often hear that this is a “transcendant” wisdom. It makes it sound like we’re trying to go somewhere else, to elevate ourselves out of our day to day problems and responsibilities. Transcending (literally “climbing across”) doesn’t mean we leave the world of form behind, or that there’s no wisdom to be found in our everyday lives. Dogen says: When the mind is dropped away, the Dharma (realty) transcends seeing and hearing. When this wisdom is thoroughly investigated, the way transcends emotional thinking. At this very time, how are the bodies of all of you people? From birth, both ears are aligned with the shoulders. The spiritual cloud, Lingyun, was enlightened at the sight of peach blossoms. He says the dharma is bigger than seeing and hearing and the way is bigger than emotional thinking, but he doesn’t say wisdom is apart from those things, because in the next sentence he’s talking about the reality of these five skandhas and the thusness of peach blossoms. We’ve got no other opportunity to experience emptiness and awakening than with this body and mind in this world of form. There are lots of images and metaphors associated with prajna:
Okumura Roshi sometimes talks about the five eyes of Buddha, so quick review here:
Clearly, wisdom is critical to doing our bodhisattva work in world. It’s not enough just to try to get some emptiness for ourselves. Even if we do become able to see all things equally in the midst of prajna, it’s not enough. We can’t cling to that as a goal. We need to cultivate each of these kinds of seeing if we’re going to do any good for anyone else or bring wholesomeness to world Okumura Roshi says: [The Heart Sutra] points to the essential role of prajna in our efforts to fulfill our vows. To follow the bodhisattva path, we study and practice prajna paramita, the wisdom that sees impermanence, no-self, emptiness and interdependent origination. When we clearly see this reality, that we and other things exist together without fixed independent entities, our practice is strengthened. We understand that to live by vow is not to accept a particular fixed doctrine but is a natural expression of our life force. (7) Again we see that wisdom isn’t about absorbing and internalizing a set of dogmas or rules. It’s not about convincing ourselves that various facts about the world are true. Something that’s true in this moment might not be true in the next moment; if we make decisions based on old facts, that’s no good. The reality of impermanence means we don’t get off that easy. We can’t just memorize the book and spout out the answers. Those are dead words, not the natural expression of our life force. Uchiyama Roshi says: In Buddhism, wisdom, prajna, is neither intelligence in worldly matters, nor is it scientific knowledge. By prajna, the reality of life itself starts to work. It’s the foundation from which we make choices. In other words, each time we make a choice, we are to make it from the perspective of universal life (all things being equal and interconnected). (8) The wise choice is the one that’s in the best for the wellbeing of everyone, including ourselves, but seeing what that is is really not easy. In the Mahayana, the most important thing about prajna is seeing both form and emptiness, seeing one reality from two sides and expressing two sides in one action. That’s what Shitou writes about in the Sandokai, or “Harmony of Difference and Sameness” -- being in the intersection of ultimate truth and conventional truth. Dogen described it this way: In the realm of Dharma, there is no center or edge. For the body of wisdom, there is no front or back. (9) He also says that form and emptiness are so completely interpenetrated that even talking about them is a problem. As soon as we label form and emptiness, we forget that they’re not separate. The best way to express prajna is to sit zazen and let go of thought. Dogen says zazen itself is prajna. You may know that typically it’s not Shakyamuni but Manjusri, bodhisattva of wisdom, that we see on the altar in a sodo where people sit zazen. We put Shakyamuni in the hatto, or space where we do ceremonies. He sits on a lion and sometimes has a two- edged sword to cut through delusion. I’m guessing one of the reasons he has the sword this teaching about two sides of one reality. Manjusri is said to be the oldest bodhisattva in the tradition. We can’t do much without wisdom, so it makes sense that Manjusri has been there from the beginning. We said earlier that wisdom isn’t a thing or a state but an activity or a practice, so there’s a bit of danger in anthropomorphising wisdom into a being “over there.” We can take inspiration from Manjusri and his sword, but we’ve got actually take up that sword ourselves—which we do, every time we’re sitting and find our minds wandering around and come back to here and now; every time we’re about to say something unskillful and we stop and think “wait a minute . . .”; and every time we’re taken aback by something unexpected happening and asking ourselves “wait -- why did I think something else was supposed to happen here?” We can see why Dogen and everyone else says zazen is prajna. Letting go of the stuff we’re clinging to and running away from is itself an act of wisdom. We’ve got the sense to see that whatever it is isn’t helping; it’s based on our own story and we need to open the hand of thought. That’s not always fun or easy, and somehow poor old Manjusri isn’t nearly as popular as Avalokitesvara. Everyone wants him/her on their altars and shelves at home, Everyone wants compassion, sympathy, help and kindness. Not many of us want to be confronted with a razor-sharp two edged sword. However, of course even to say that the sword has two edges is a problem. It has an infinite number of edges, and it doesn’t actually sever one thing from another. Wisdom and ignorance aren’t actually separate. Seeing through delusion doesn’t get rid of delusion. We can watch the movie and enjoy it without thinking it’s real. I read once a long time ago that soap opera stars get lots of letters from viewers with advice about how their characters should solve their problems because they think what they’re seeing is reality. This was in the days before reality TV, when the line between reality and entertainment disappeared altogether. Who can blame folks for being confused about the truth of what they’re seeing? Anyway, if we can see the form in the emptiness and the emptiness in the form, then we’re practicing the way Manjusri does. There’s a story in the Prajna Paramita literature in which Manjusri describes contemplating the Buddha. He’s not contemplating only the physical characteristics of his body or what actions he’s taking; he’s seeing the suchness of the Buddha, what he really is as a manifestation of the dharma. You may have heard the teaching that if you see the dharma then you see the Buddha; if you see the Buddha, you see the Dharma. That’s what this story illustrates: practicing the wisdom that attends to both form and emptiness. There’s another story about Manjusri in Buddhist mythology. He’s standing outside the temple gate and Buddha calls to him: “Manjusri, Manjusri, why don’t you enter?” Manjusri answers, “I don’t see a thing outside the gate. Why should I enter?” He’s making the point that there is no inside or outside, no Buddha field and not-Buddha field, nowhere to go because here and now have no boundaries.That’s a smart answer and we get what he’s saying, but that kind of answer can also lead to paralysis. I’m so wise that I don’t make any distinctions between things, so there’s no action I need to take because everything is equal. Hmmm. That’s why wisdom and compassion are also not separate. If we’re in this for own wisdom, so we can fix our own problems or look more knowledgeable about Zen than the next guy, we’re not complete bodhisattvas. Maybe you’ve been in the situation where you’re listening to a dharma talk and someone has a question for the teacher. The questioner goes on and on quoting various texts and teachings, and it seems like forever before she gets to the actual question. Everyone can see that the point of the thing is to demonstrate her ability to ask a really advanced question and demonstrate how much she already knows. There’s not much wisdom or compassion there for everyone else in the audience. Wisdom is the counter to ignorance, just like concentration is the counter to distraction, effort is the counter to laziness, and faith is the counter to doubt. It’s not enough just to stand outside the gate doing our spiritual bypassing. I like to think that after he answered the Buddha, Manjusri came inside the temple gate and cooked dinner for everybody or patched the ceiling or something. We can’t just take our wisdom or awakening and go home. We have to go out the door and join the world. Sometimes in this traditioin it’s called returning to the marketplace with bliss-bestowing hands; maybe you’re familiar with the 10 Oxherding Pictures. Let’s make sure we take the wisdom of these five faculties out into our lives, living out the reality of life, as Uchiyama Roshi says, and seeing all dharmas as they really are. Notes: (1) Okumura, S. (2012). Living by Vow: A Practical Introduction to Eight Essential Zen Chants and Texts. United Kingdom: Wisdom Publications, p. 138. (2) The Wholehearted Way: A Translation of Eihei Dogen's Bendowa, With Commentary by Kosho Uchiyama Roshi. (2011). United States: Tuttle Publishing, p.10. (3) The Wholehearted Way, p. 208 (4) Deepest Practice, Deepest Wisdom: Three Fascicles from Shobogenzo with Commentary. (2018). United States: Wisdom Publications, p. 12 (5) Okumura, S. (2018). The Mountains and Waters Sutra: A Practitioner's Guide to Dogen's "Sansuikyo". United States: Wisdom Publications, p. 87. (6) Living by Vow, p. 148. (7) Living by Vow, p. 9. (8) Deepest Practice, Deepest Wisdom, p. 15 (9) Dogen, E. (2010). Dogen's Extensive Record: A Translation of the Eihei Koroku. United States: Wisdom Publications p. 424. Questions for reflection and discussion:
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About the text The Ippyakuhachi Homyomon, or 108 Gates of Dharma Illumination, appears as the 11th fascicle of the 12 fascicle version of Dogen Zenji’s Shobogenzo. Dogen didn't compile the list himself; it's mostly a long quote from another text called the Sutra of Collected Past Deeds of the Buddha. Dogen wrote a final paragraph recommending that we investigate these gates thoroughly. Hoko has been talking about the gates one by one since 2016. She provides material here that can be used by weekly dharma discussion groups as well as for individual study. The 108 Gates of Dharma Illumination
[1] Right belief [2] Pure mind [3] Delight [4] Love and cheerfulness The three forms of behavior [5] Right conduct of the actions of the body [6] Pure conduct of the actions of the mouth [7] Pure conduct of the actions of the mind The six kinds of mindfulness [8] Mindfulness of Buddha [9] Mindfulness of Dharma [10] Mindfulness of Sangha [11] Mindfulness of generosity [12] Mindfulness of precepts [13] Mindfulness of the heavens The four Brahmaviharas [14] Benevolence [15] Compassion [16] Joy [17] Abandonment The four dharma seals [18] Reflection on inconstancy [19] Reflection on suffering [20] Reflection on there being no self [21] Reflection on stillness [22] Repentance [23] Humility [24] Veracity [25] Truth [26] Dharma conduct [27] The Three Devotions [28] Recognition of kindness [29] Repayment of kindness [30] No self-deception [31] To work for living beings [32] To work for the Dharma [33] Awareness of time [34] Inhibition of self-conceit [35] The nonarising of ill-will [36] Being without hindrances [37] Belief and understanding [38] Reflection on impurity [39] Not to quarrel [40] Not being foolish [41] Enjoyment of the meaning of the Dharma [42] Love of Dharma illumination [43] Pursuit of abundant knowledge [44] Right means [45] Knowledge of names and forms [46] The view to expiate causes [47] The mind without enmity and intimacy [48] Hidden expedient means [49] Equality of all elements [50] The sense organs [51] Realization of nonappearance The elements of bodhi: The four abodes of mindfulness [52] The body as an abode of mindfulness [53] Feeling as an abode of mindfulness [54] Mind as an abode of mindfulness [55] The Dharma as an abode of mindfulness [56] The four right exertions [57] The four bases of mystical power The five faculties [58] The faculty of belief [59] The faculty of effort [60] The faculty of mindfulness [61] The faculty of balance [62] The faculty of wisdom The five powers [63] The power of belief [64] The power of effort [65] The power of mindfulness [66] The power of balance [67] The power of wisdom [68] Mindfulness, as a part of the state of truth [69] Examination of Dharma, as a part of the state of truth [70] Effort, as a part of the state of truth [71] Enjoyment, as a part of the state of truth [72] Entrustment as a part of the state of truth [73] The balanced state, as a part of the state of truth [74] Abandonment, as a part of the state of truth The Eightfold Path [75] Right view [76] Right discrimination [77] Right speech [78] Right action [79] Right livelihood [80] Right practice [81] Right mindfulness [82] Right balanced state [83] The bodhi-mind [84] Reliance [85] Right belief [86] Development The six paramitas [87] The dāna pāramitā [88] The precepts pāramitā [89] The forbearance pāramitā. [90] The diligence pāramitā [91] The dhyāna pāramitā [92] The wisdom pāramitā [93] Expedient means [94] The four elements of sociability [95] To teach and guide living beings [96] Acceptance of the right Dharma [97] Accretion of happiness [98] The practice of the balanced state of dhyāna [99] Stillness [100] The wisdom view [101] Entry into the state of unrestricted speech [102] Entry into all conduct [103] Accomplishment of the state of dhāraṇī [104] Attainment of the state of unrestricted speech [105] Endurance of obedient following [106] Attainment of realization of the Dharma of nonappearance [107] The state beyond regressing and straying [108] The wisdom that leads us from one state to another state and, somehow, one more: [109] The state in which water is sprinkled on the head Archives
March 2025
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