"ZHUANGZI AND MYOE KOBEN, THE BUTTERFLY AND THE MUSHROOMS"

Summary by Bruce Maltz. Edited by Mark Unno. 2/11/2002

This reading compares the Taoist thought of Zhuangzi [3^rd century BCE], based on the "butterfly" passage from the Inner Chapters, and the Hua-yen [Kegon]/Shingon Buddhist thought of 13th century Japanese monk, Myoe-Koben, and his "mushroom episode" from a commentary [Kanjinki] on the Komyo Shingon [Mantra of Light].

The two passages cited have philosophical similarities--i.e. the illusion of phenomenal reality and the limitations of language or logic. The goal is to stimulate the mind to awaken from its usual dream state.

Zhuangzi sees himself as "both the butterfly and not the butterfly, both Zhuangzi and not Zhuangzi". Myoe's monk sees "the other monk, his mother and the mushrooms" as hallucinatory, yet this realization comes about as a karmic result of actually eating the mushrooms. This realization is illogical and irrational, beyond the boundaries of discursive linear logic. Identity and difference actually operate in concert to spark the realization of illusion. The realization of reality as illusion is the first step toward true awakening.

Zhuangzi embodies the sage who realizes, through perfected insight, a degree of virtue and knowing. Language and logic cannot convey Tao but the "voice" [illusion] of the sage embodies the spirit of Tao. Myoe's passage appeals to a "sense of devotion and faith to carry the reader to a deeper level of intuition or awareness" [p.7].

For Zhuangzi, the continual transformation of the landscape of reality is played out against a backdrop of an impersonal Tao; for Myoe, this Dharma [original Buddha mind] is compassion that comes to the rescue of beings mired in negative cycles of karma. "While Zhuangzi seeks to become one with the flow of Heaven and earth, Myoe seeks the oneness of human nature and Buddha nature" [p.11]. This oneness, for Myoe, springs from the "mind of faith". "If Zhuangzi's attitude... is optimistic indifference, then Myoe's is...cosmic compassion" [p.14].

Myoe's practice emphasizes the need to overcome evil karma by chanting the Mantra of Light while Zhuangzi's practice is "flowing with the Tao" by practicing "wu wei" [no action].

Both Zhuangzi's and Myoe's view of reality is that all is a dream within a dream, difference and identity are illusions, and that the whole is nothing less than Tao and emptiness, eternally.