Abstract
The purpose of this paper is to consider Zen Master Dōgen's view on practice and enlightenment (修證觀) with focus by examining Shōbōgenzō Busshō (正法眼藏 佛性). The idea of sudden enlightenment in Chinese Zen is deeply related to the idea of Buddha-nature in Mahāyāna Buddhism. The idea of Buddha-nature in Mahāyāna Buddhism gave birth to the idea that claimed 'I am the Original Buddha(本來佛)' and sudden enlightenment indicated a self-awakening of this idea. When sudden enlightenment was emphasized, attaining enlightenment through sitting meditation was considered as contaminated practice. This view flowed from the idea of “hongaku(本覺: original awakening)” which developed into the Tendai order's idea of original awakening in the Japanese Tendai (天台宗, Tendai-shū) by the time of Dōgen.
The Tendai's idea of hongaku(本覺) developed the idea that claimed 'I am the Original Buddha(本來佛)' to the extreme degree and had a negative view on attaining Buddhahood through practice, for it considered all living beings in samsara as the Original Buddha. Since the idea went beyond the contradiction between Buddha and a living being in samsara to see the latter as being revealed as Buddha, it considered as useless the practice for attaining Buddhahood. Dogen, who had great doubt on this idea, resolved this problem as honshô-myôshû (本證妙修).
In Dōgen’s own view, honshô-myôshû (本證妙修) meant that enlightenment could never be found without practice. In other words, enlightenment was not something premised and it had no meaning when it was separated from practice. In this sense one would say that, according to Dōgen, sitting meditation was not the method of attaining Buddhahood.
Therefore, Dōgen’s view on practice and enlightenment is a main theme of his book, Shōbōgenzō, and the chapter on Buddha-nature is an important writing on his view. He criticizes the existing views on Buddha-nature, dealing with the theme from a perspective of practice and enlightenment. In contrast to the existing explanation, Dōgen interpreted “All sentient beings possess Buddha-nature” (一切衆生悉有佛性) in Mahāpari-Nirvana Sūtra in a new way.
The interrelationship between busshō(佛性 Buddha Nature) and shushō(修證) is well seen in Dōgen's expression that Enlightenment is never found without practice. Dogen, in asserting that Buddha-nature was never found in separation from sitting meditation, tried to address the both the problems of the Tendai order's idea of hongaku(本覺) and the problems of Mahāyāna Buddhism. He suggests 'shikantaza (只管打坐: To concentrate completely on sitting)' as a specific practical way of sitting meditation that encapsulates his view. The way implies that sitting meditation is not for attaining Buddhahood, but that sitting meditation itself is where Buddhahood is attained. This concept is also well expressed in his saying that to learn sitting meditation is to learn sitting Buddha.
Dogen says that 'shikantaza(只管打坐)' is Shōbōgenzō authentically passed down from Buddha. He explains the reason by saying that sitting meditation is the Buddha himself, taught and acted on. The interrelationship between busshō(佛性 Buddha Nature) and shushō(修證) is deeply expressed mu-busshō (無佛性) and mujō-busshō (無常佛性) in the Shōbōgenzō Busshō (正法眼藏 佛性). This will be completed in future research.
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