From ‘On The Flowering of the Dharma Sets the Dharma’s Flowering in Motion’ (Hokke Ten Hokke), in the “Shōbōgenzō” by Eihei Dōgen (1241)

Goryeo-Illustrated_manuscript_of_the_Lotus_Sutra_c.1340

What exists everywhere within all Buddhist lands is simply the flowering of the Dharma. Everywhere and at all times, all Buddhas—along with Their assemblies of those who would realize supreme, fully perfected enlightenment—experience the setting in motion of the flowering of the Dharma and They experience being moved by that flowering.

[…]

We also call this Scripture the Scripture on the Lotus Flower of the Wondrous Teaching, for it is the Teaching that trains bodhisattvas. Because this Scripture contains all thoughts and things, both the Divine Vulture Peak and the vast sky exist, as well as the great ocean and the great earth, with the Flower of the Dharma as their native land. As such, this Scripture describes how Truth appears: It is ‘just what is, as it is’. It is ‘the abode of the Dharma’ and ‘the invariable state of the Dharma’. It is ‘the impermanence of all actions’. It is ‘the reason for the One Great Matter for which we train’. It is ‘what the Buddha experienced directly’. It is ‘what is abiding within the world of appearances’. It is ‘what is real’. It is ‘the lifespan of a Tathagata’. It is ‘what is profound and immeasurable’. It is ‘the meditative state of the flowering of the Dharma’. It is ‘Shakyamuni Buddha’. It is ‘setting the Flower of the Dharma in motion’. It is ‘the Flower of the Dharma moving’. It is ‘the Treasure House of the Eye of the True Teaching’ and ‘the Wondrous Heart of Nirvana’. It is ‘manifesting in physical form in order to ferry sentient beings to the Other Shore’. And we have the Scripture’s promise that “All will ultimately realize Buddhahood,” and we have the charge to preserve It.

[…]

“Hōtatsu then began to recite the Scripture [on the Lotus Flower of the Wondrous Teaching, or Lotus Sutra]. When he reached the section on skillful means, Enō said, “Stop here. The basic point of this Scripture is to tell us the reason behind the Buddha’s originally coming into this world. Even though It sets forth many allegories, none ever goes beyond this basic point. And if we ask what was behind this, it was simply the One Great Matter for which we train. ‘Just the One Great Matter’ is, of course, ‘what the Buddha came to know directly’. It was ‘His opening up to It, manifesting It, awakening to It, and entering It’. This Matter is, naturally, what a Buddha comes to know directly. Anyone who is equipped with this direct knowing is already a Buddha. By all means, you should have faith here and now that what a Buddha directly knows is right within your very own heart.

[…]

You need to recognize that what you have is a wondrous and rare Treasure, and that It is fully passed on to you so that It may proceed from you to others, that they may receive It for their use.

[…]

What is called “The mind’s awakening sets the flowering of the Dharma in motion” is synonymous with the turning of the flower-like Dharma Wheel. That is to say, when the flowering of the Dharma has thoroughly exerted its influence in arousing us, we, in turn, manifest its influence, just as it is, in arousing ourselves. Our making this manifest is our setting the Flower of the Dharma in motion. Even though what was set in motion by the flowering of the Dharma in the past has continued on, unceasingly, even up to the present, we are, in turn, naturally setting the Flower of the Dharma in motion.

[…]

The Flower of the Dharma is the Flower of the Dharma right now; should you not perceive or recognize It, It will be beyond your mind’s ability to fully grasp or fully understand. Thus, what is ‘five hundred ink drops’ for some is but the smallest fraction of time in the turning of the Dharma Flower, for It expounds that the lifetime of Buddha is the ever-flowing of Mind as It is.

[…]

Everything, just as it is, is a rare treasure, a luminous radiance, a place for training in the Way. Everything, just as it is, is great, vast, profound, and far-reaching in its influence; everything is the profound, vast, and far-reaching supreme, fully perfected enlightenment; everything is the mind’s wandering off into delusion at the turning of the Dharma Flower; everything is the mind’s awakening which turns the Flower of the Dharma; everything is truly the Flower of the Dharma setting in motion the Dharma’s flowering.”

From ‘On The Flowering of the Dharma Sets the Dharma’s Flowering in Motion’ (Hokke Ten Hokke), in the “Shōbōgenzō” by Eihei Dōgen (1241)

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