25 Chiasmi by Eihei Dogen
I have listed, first, the English translation, then, the chiasmus as expressed in the original language, and finally, the source. The first, for example, is from Chapter 11, Uji (有時), of Dogen’s Shobogenzo.
The arousing of aspiration [in different] minds at the selfsame time
is the arousing [at different] times of the selfsame mind.
The Way, called now, does not precede activity;
as activity is realized, it is called now.
There is a trace of realization that cannot be grasped.
We endlessly express the ungraspable trace of realization.
As it is already realization in practice, realization is endless;
as it is practice in realization, practice is beginningless.
Time is already none other than beings,
and beings are all none other than time.
A full being-time half known
is a half being-time fully known.
Conveying oneself toward all things to carry out practice-enlightenment is delusion.
All things coming and carrying out practice-enlightenment through the self is realization.
Those who greatly realize delusion are buddhas.
Those who are greatly deluded in realization are living beings.
The life of this present moment is within this functioning;
this functioning is within the life of this present moment.
The ancient buddha said, “One mind is all dharmas, all dharmas are one-mind.”
Therefore, the mind is all things. All things are one mind.
Because the mind is the moon, the moon is the moon.
Because all things that are the mind are without exception the moon,
the entire universe is the entire moon.
The whole body is the whole moon.
When one side is illumined,
the other is darkened.
The dharma blossom turns the deluded mind,
The awakened mind turns the dharma blossom.
When practice is fully realized like this,
The dharma blossom turns the dharma blossom.
Hokke Ten Hokke (法華轉法華)
The nothingness of all the various nothings
must be learned in the nothingness of no-Buddha-nature.
“Throughout the body is the mouth; throughout the mouth is the body”
Soshi Seirai I
“Step forward and step back”
This is an expression that appears regularly in Dogen’s writings.
Soshi Seirai I
He would have no sound filling his mouth; he would have no mouth filled with words.
Soshi Seirai I
The following seven chiasmi are from Butsu kojo no ji (佛向上事), chapter one in the so-called “Secret Shobogenzo” Himitsu Shobogenzo (秘密正法眼藏).
When we see them like this, it is evident that “fences, walls, tiles, and pebbles” are beyond substance before our eyes, and that substance before our eyes is not “fences, walls, tiles, and pebbles.”
In sum, fences, walls, tiles, and pebbles on this side12 are illuminating us as yonder objects; and we on this side are being illuminated by fences, walls, tiles, and pebbles as yonder objects.
Previously the Buddha had experienced the bright star, but from this time on the bright star was experiencing the Buddha.
No buddha has failed to perfectly realize this, and so there is nothing that is not perfectly realized as this by buddhas.
When this principle is apparent, we also know our own mind; and when we know our own mind, “this principle” also is apparent.
The reason, if asked, is that there is no mind alone that is not the myriad dharmas, and no myriad dharmas that are not the mind alone.
Her response and our being responded to28 are a donkey looking at a well, and are the well looking at the donkey.29
In raging fires throughout the heavens, Buddha expounds the Dharma;
throughout the heavens in raging fires, the Dharma expounds Buddha.
Gyōbutsu Igi (行佛威儀)
The following is from Dharma Hall Discourse 511 in Volume 7 of Dogen’s Eihei Koroku:
I can remember, Dharma Teacher Dayi of the Tang dynasty asked Master Ehu, “There is no dhyana in the realm of desire, how can we cultivate the samadhi of dhyana?”
Ehu said, “You only know that there is no dhyana in the realm of desire. You do not yet know that there is no desire in the realm of dhyana.”
Dayi had no response.
And this is from Dharma Hall Discourse 257 in Volume 3 of Eihei Koroku:
Many bodies peacefully abide within one body, and one body engages the way within many bodies. Therefore it is said that all buddhas’ Dharma bodies enter my nature; my nature joins with and becomes the same as the tathagatas.