FUKANZAZENGI: Universal norms for Zazen

Written by Eihei Dogen in 1227
The Way is basically perfect and all-pervading. How could it be contingent upon practice and realization? The Dharma-vehicle is free and untrammelled. What need is there for concentrated effort? Indeed, the whole body is far beyond the world's dust. Who could believe in a means to brush it clean? It is never apart from one, right where one is. What is the use of going off here and there to practice? And yet, if there is the slightest discrepancy, the Way is as distant as heaven from earth. If the least like or…Read [+]


Essence of the Sutra of Great Wisdom which permits us to go further
The bodhisattva of the true freedom, through the deep practice of the Great Wisdom, understands that the body and the five skandhas (feeling, perception, thought, activity, and consciousness) are nothing more than emptiness (ku) and through this understanding he helps all those who suffer. Oh, Sariputra, phenomena are no different to emptiness; emptiness is no different to phenomena.Phenomena return to emptiness; emptiness becomes phenomena. (Form is emptiness, emptiness is form). The five skandhas are also phenomena. Oh, Sariputra, all existence is ku (emptiness). There is no birth, no beginning, no purity, no blemish,…Read [+]


One day, an ‘unsui’ asked me about the meaning of the Kesa. I answered him: The Kesa is something that is not clear. He looked at me surprised and astonished, his expression telling me he thought I Was just blabbering. Actually, the Kesa is undefinable, either by its “broken” color, a color of ruins or rags, and its dimension, which does not conform to any precise rule. It is not limited by any defined aspect that could contain it. That is the reason why it has been called “the rice field´s dress of…Read [+]