As many of you know, Dogen was a 13th Century Japanese Buddhist, the founder of Soto Zen. I am not a Zen Buddhist, yet I am. Just like I am a Tibetan Buddhist, but then I’m not. But you don’t have to Zen to be familiar with his Shobogenzo, “Treasury of the Eye of the True Dharma”, a collection of ninety-five essays on the dharma. Lessen known, outside of the Zen tradition, is the Shinji Shobogenzo, essentially a collection of 300 koans. A koan can be a story, dialogue, question, or statement, they are often paradoxical, and often an object of meditation.
A student once asked the Zen master Tsui Wei, “What is the essence of Buddha-dharma.” They happened to be in the lecture hall where there were other monks around. Tsui Wei said, “I’ll tell you later on, when there is no one is around.”
In the afternoon, when the two were finally alone, Tsui Wei, “Now that we are by ourselves, I can tell you the essence of Buddha-dharma.” Tsui Wei took the student outside and pointed at the bamboo growing in the garden. “See?” said Tsui Wei. “Here is a tall bamboo. And over there, a short one.”
In his essay Yui Butsu Yo Butsu, “On ‘Each Buddha on His Own, Together with All Buddhas’,” Dogen wrote,
Buddha-dharma cannot be known by ordinary people. This is why since ancient times no ordinary person has realized Buddha-dharma . . . Because Buddha realized awakening all by himself, he said that each Buddha on his own, together with all Buddhas, has been able to fully realize It.
When you realize awakening, you do not think “This is awakening just as I expected.” Even if you think it is, awakening always differs from your expectation. Awakening is not like your conception of it. Therefore, you cannot realize awakening as you previously conceived. In Buddha-dharma you do not know how awakening has come as it has. This is something to reflect upon: What you think one way or another before your realization of awakening is not an aid to realization.
Now, I am sure you understand the story about the bamboo.