UJI Part One | The Essence of Uji

A former Buddha once said in verse: 

Standing atop a soaring mountain peak is UJI

And plunging down to the floor of the Ocean’s abyss is UJI; 

Being triple-headed and eight-armed is UJI;

And being a figure of a Buddha standing sixteen feet tall or sitting eight feet high is UJI; 

Being a monk’s traveling staff or his ceremonial hossu is UJI 

And being a pillar supporting the temple or a stone lantern before the Meditation Hall is UJI;

Being a next-door neighbor or a man in the street is UJI 

And being the whole of the great earth and boundless space UJI. 

As we embark on our study of Uji, let's approach this verse with a sense of wonder and openness. It's essential to recognize that I intentionally didn't translate "Uji" into a specific term. Why? Because doing so might limit our understanding and constrict the essence of uji into a predefined box. If we see it only as being-time - we have lost it. If we define uji, we've also lost it. Instead, let's maintain a state of wonder about what uji truly is. This is the only way we can find it.

In the verse, we encounter myriad imagery, each pointing to the totality of our lived experience. From standing atop a mountain peak to plunging into the depths of the ocean's abyss, from being triple-headed and eight-armed to embodying a figure of Buddha, each image represents a facet of our lived existence. Even, or especially, just being a "man in the street"! Traditionally, we would appreciate this representative imagery as a reflection of the interconnectedness and unity of all phenomena. But those are just words. When we drop those away and the concepts they evoke, we open to genuinely living uji.

Furthermore, notice how these images span the spectrum of human experience - from the sacred to the profane, from the common to the extraordinary. Yet, despite their apparent differences, they are each completely uji. The mountain peak is uji. The ocean abyss is uji. The Buddha is uji. The man in the street is uji. This underscores the vital lesson - that uji encompasses the entirety of our existence, transcending dualities and embracing the richness of life in its entirety.

The author of this poem, cited by Dogen in the text, is Great Master Yakusan Igen. Yakusan is a prominent figure in Zen Buddhism and is recognized as the ninth Chinese ancestor in our Sōtō Zen lineage. He played a crucial role in shaping the lineage that Dogen himself belonged to. Yakusan's poem serves as a central text for exploring uji. When Yakusan's teachings and poetry are read, the continuity of wisdom flows across generations, and we see through his eyes. This is uji.

The hossu and traveling staff hold significant symbolic and practical importance. The hossu, a ceremonial whisk made from hair attached to a long handle, is traditionally carried by Zen Teachers as a symbol of authority to transmit the Dharma. It symbolizes the transmission of wisdom and compassion from master to disciple, as well as the monk's commitment to serving others with mindfulness and equanimity. Similarly, the traveling staff serves as a tool to support monks during their wanderings, supporting their commitment to the path of enlightenment. The staff can remind us of the spirit of pilgrimage and journey, and of the transient nature of existence and the impermanence of all things. Carrying the staff, we traverse the landscapes of both inner and outer worlds. But, like everything else listed, we can drop off these ideas - it is all uji. The staff does not need to stand for uji. The staff itself is uji.

Let's resist the temptation to hastily decide what uji is. Instead, let's remain open to where uji manifests in our hearts and minds. Through our exploration and contemplation, we will awaken to uji and be open to its ever-present wisdom.