CITATION from COMMENTARY on DOGEN ZENJI'S
Hotsu Mujo Shin (Awakening the Supreme Mind) 發無上心
Eihei Dogen: Mystical Realist, by HEE-JIN KIM, from
Chapter Five: The Way of Ritual and Morality
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[In the Hotsu Mujo Shin, Dogen wrote:]

Properly speaking, the direct and indirect of the arising of the thought of enlightenment do not come from without, but rather by stirring the desire for enlightenment itself, one is awakened...

In this way, the conditions of eighty-thousand things and phenomena are always involved in one's awakening. Some were awakened in a dream and then enlightened. Others began to aspire for enlightenment in a state of drunkenness and attained the Way. Still some others have the thought of enlightenment and realize the Way in the midst of flying flowers and falling leaves, or through peach blossoms and emerald bamboos. Or again some in the heavens, others in the sea. All these amount to awakening the thought of enlightenment within the thought of enlightenment.
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 This is also the meaning of self-enlightenment without a teacher. The conditions and factors [...in monastic life] do not constitute any elements of new knowledge, but are simply regarded as germane to the embodiment of what already and always has been. Fundamentally speaking, nothing has been added or subtracted by the monastic education. In this sense, Dogen admitted the use of "samadhi of self-enlightenment" (jisho-sammai).

The ultimate goal of monastic education lies in this self-awakening; its success is found in effectively helping and promoting, paradoxically enough, the realization that nothing has been taught or learned. Only then is education life itself, not a means to life. Education is enlightenment itself and emptiness itself.
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(Zen Master) DOGEN ZENJI'S (道元禅師)
(Gender Inclusive) STUDIES OF THE WAY (學道) | (INDEX)
95-Fascicle SHOBOGENZO (正法眼蔵) & Other Writings
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