Summary by Justin Stover. Edited by Mark Unno, February 4th, 2002

Norman Waddell and Masao Abe, tr. "Shobogenzo Genjokoan," by Dogen Kigen, The Eastern Buddhist 5:2 (10/1972) 129-140.

(see also course website for notes on Dogen's "Genjokoan")

Introduction

The Genjokoan is considered to be the conerstone of the Shobogenzo and of Dogen's teaching. One Soto master describes it as "...Dogen's skin, flesh, bones, and marrow." (129) The Genjokoan precedes 75 other fasicles in the Shobogenzo and should be considered the "essential gateway to his religious thought." (130) The authors provide a translation and interpretation of the Genjokoan: Genjo- meaning "becoming manifest" but as a part of the ultimate reality in the here and now beyond conscious striving and time. Ko- means "ultimate equality beyond equality and inequality" and refers to "keeping one's sphere [in the universe]." (130) Genjokoan is the ultimate reality in which all things though individual are equal in their essence. (130)

It is understood by the authors that the first four sentances of the Genjokoan represent the framework of the whole work.

When all dharmas are the Buddha Dharma, there is illusion and enlightenment, practice, birth, death, buddhas, and sentient beings. When myriad dharmas are without self there is no illusion or enlightenment, no buddhas or sentient beings, no generation or extinction. The Buddha Way is originally beyond fullness and lack, and for this reason there is generation and extinction, illusion and enlightenment, sentient beings and buddhas. In spite of this, flowers fall always amid our grudging, and weeds flourish in our chagrin. (133)

According to the authors the first sentence means that the Buddha Dharma contains all things and distinctions, form. Secondly, when all things are without self then there is emptiness. Thirdly, the Buddha is beyond all fullness and lack but contains all fullness and lack; form and emptiness. Nonetheless, man's yearning desires and dislikes are part of the ultimate reality and enlightenment is realized through recognizing one's attachments to desire and dislike in the world. (132 and Unno website)

Losing One's Self

"To learn the Buddha way is to learn one's self" which is to forget one's self which is to be confirmed by all dharmas which is to in effect cast off one's body and mind and the bodies and minds of all other people and things. (134-135)

The Search Within

Just as a man in a boat, depending upon perspectives our feeling of movement is varied. When he watches the coast, it moves. But concentration on the boat reveals the boat's movement. Just as in practice, one must look within. (135)

The Here and Now

Firewood and ash. While in time there is a cause and effect, a before and after, firewood and ash stand together in eternity, in the hightest truth of emptiness. Both have suchness in the present. (136)

Enlightenment and Practice

Fish are life to water; Birds are life to the air. The fish cannot leave the water and the bird can't live in the water. Within their homes, the birds and fish can move freely. Their homes become homes because they have inhabitants. Enlightenment and the practitioner mutually come to life, co-existing in light of the other. (138 and Unno)

Wind

Misunderstanding the nature of the constant wind, the student asks why the master uses a fan. The master replies that "there is no place that the wind doesn't reach" but yet keeps fanning himself. Despite the presence and constancy of the Buddha Way, waving a fan cools a warm face. Enlightenment is just a meaningless word without the practice that brings it to life.