UJI Part Twenty-Three | Unfettered Uji
“It is a matter of ‘obstructions’ getting in the way of obstructions, all of which are ‘just for a time’. Although you may say that ‘obstruction’ is a word that we can apply to other situations, there is still nothing which I am calling ‘an obstruction’ that impedes those situations. It is ourselves encountering others; it is others encountering each other; it is ourselves encountering ourselves; it is one who is emerging encountering one who has emerged. If each of these did not have their specific time, being ‘with It’ here and now would be impossible. Furthermore, ‘intending’ refers to the time when the spiritual question manifests before our very eyes; ‘expressing’ refers to the time when one looks up and unbolts the barrier gate; ‘arriving’ refers to the time when body and mind are dropped off; and ‘having not arrived’ refers to the time when this ‘dropping off ’ is left behind [as you go always onward, always ‘becoming Buddha’]. This is the way that you should diligently apply yourself, the way that you should treat whatever arises as ‘just for a while’.”
Obstructions, far from standing outside our practice, are themselves complete expressions of uji. Whether they arise as external circumstances or internal struggles, these conditions are not separate from the Way. Dōgen tells us that obstruction obstructs obstruction; it does not stand apart from the moment and prevent some other reality from occurring. The obstruction completely manifests as obstruction. This understanding allows us to work directly with what is present rather than imagining that practice can begin only after the obstacle disappears.
What we see as “obstructions” are an artifact of the created self. They are not truly isolated events but are part of the flow of things that arise as we engage with our lived experience. This is a process of "ourselves encountering others; it is others encountering each other; it is ourselves encountering ourselves; it is one who is emerging encountering one who has emerged." Each encounter directly appreciates the crashing waves, an opportunity to drop our karmic baggage and flow with them.
As we discussed before, the concepts of "intending" and "expressing" further elucidate the transformative potential of these encounters. "Intending" refers to the time when the spiritual question manifests before our very eyes. "Expressing" is the time when we look up and unbolt the barrier gate, giving expression to what has been encountered. Intention and expression are each completely uji. Neither needs to wait for the other before it can fully manifest its own being-time.
"Arriving" is the time when body and mind are dropped off, experiencing the freedom of liberation. Yet Dōgen immediately gives us "having not arrived," the time when even this dropping off is left behind. We cannot make an identity or resting place out of realization itself. There is no final perch from which we declare that we have arrived. Body and mind drop off, and then even dropping off is released as practice continues onward. This is the continuous birthing process of "becoming Buddha," a journey without end.
Our practice is not to resist or avoid, but to treat whatever arises as "just for a while" - as uji. This encourages us to approach each moment with open wonder and acceptance. By recognizing the impermanent nature of all things, including our 'obstacles' and 'achievements,' we merge with the Way and cultivate a balanced and resilient attitude in practice. This perspective allows us to embrace the full spectrum of our experiences, seeing them as integral parts of our path rather than distractions or deviations. This acceptance can bring a sense of peace and contentment to our journey.
This teaching invites us to engage with our practice wholeheartedly, embracing both the obstructions and the breakthroughs. Understanding that each moment is a unique expression of uji allows us to navigate our journey with clarity and compassion. As we encounter "ourselves" and "others," we transcend them—awakening to the interconnectedness of our experiences and the transformative potential that lies within this present-infinite moment.
