The text we’ve chosen to study this period and the subject of Enkyo Roshi’s weekly online talks at tricycle.com is Genjokoan (Actualizing the Fundamental Point), perhaps the best known section of Eihei Dogen’s masterwork, Shobogenzo (Treasury of the True Dharma Eye). As he does throughout his work, here Dogen focuses on the oneness of practice and enlightenment and on the expression of Buddha-nature through wholehearted practice free from dualistic thinking—including thoughts of attaining enlightenment.
The Big Sit Introduction
Introduction to Zen
Setting Up Your Home Altar
The Value of A Vow
How to Sit
The Bodhisattva Precepts
As all things are Buddha-dharma, there are delusion, realization, practice, birth and death, buddhas and sentient beings. As myriad things are without an abiding self, there is no delusion, no realization, no buddha, no sentient being, no birth and death. The Buddha Way, in essence, is leaping clear of abundance and lack; thus there are birth and death, delusion and realization, sentient beings and buddhas. Yet in attachment blossoms fall, and in aversion weeds spread.
To carry the self forward and illuminate myriad things is delusion. That myriad things come forth and illuminate the self is awakening.
Those who have great realization of delusion are buddhas; those who are greatly deluded about realization are sentient beings. Further, there are those who continue realizing beyond realization, who are in delusion throughout delusion. When buddhas are truly buddhas, they do not necessarily notice that they are buddhas. However, they are actualized buddhas, who go on actualizing Buddha.
When you see forms or hear sounds, fully engaging body and mind, you intuit dharma intimately. Unlike things and their reflections in the mirror, and unlike the moon and its reflection in the water, when one side is illumined, the other side is dark.
To study the Buddha Way is to study the self. To study the self is to forget the self. To forget the self is to be actualized by myriad things. When actualized by myriad things, your body and mind as well as the bodies and minds of others drop away. No trace of enlightenment remains, and this no-trace continues endlessly.
When you first seek dharma, you imagine you are far away from its environs. At the moment when dharma is correctly transmitted, you are immediately your original self. When you ride in a boat and watch the shore, you might assume that the shore is moving. But when you keep your eyes closely on the boat, you can see that the boat moves. Similarly, if you examine myriad things with a confused body and mind you might suppose that your mind and nature are permanent. When you practice intimately and return to where you are, it will be clear that nothing at all has unchanging self.
Firewood becomes ash, and it does not become firewood again. Yet do not suppose that the ash is after and the firewood before. You should understand that firewood abides in the phenomenal expression of firewood, which fully includes before and after and is independent of before and after. Ash abides in the phenomenal expression of ash, which fully includes before and after. Just as firewood does not become firewood again after it is ash, you do not return to birth after death.
This being so, it is an established way in Buddhadharma to deny that birth turns into death. Accordingly, birth is understood as no-birth. It is an unshakable teaching in the Buddha’s discourse that death does not turn into birth. Accordingly, death is understood as no-death.
Birth is an expression complete this moment. Death is an expression complete at this moment. They are like winter and spring. You do not call winter the beginning of spring, nor summer the end of spring.
Enlightenment is like the moon reflected on the water. The moon does not get wet, nor is the water broken. Although its light is wide and great, the moon is reflected even in a puddle an inch wide. The whole moon and the entire sky are reflected in dewdrops on the grass, or even in one drop of water.
Enlightenment does not divide you, just as the moon does not break the water. You cannot hinder enlightenment, just as a drop of water does not hinder the moon in the sky. The depth of the drop is the height of the moon. Each reflection, however long or short its duration, manifests the vastness of the dewdrop, and realizes the limitlessness of the moonlight in the sky.
When dharma does not fill your whole body and mind, you may assume it is already sufficient. When dharma fills your body and mind, you understand that something is missing. For example, when you sail out in a boat to the middle of an ocean where no land is in sight, and view the four directions, the ocean looks circular, and does not look any other way. But the ocean is neither round nor square; its features are infinite in variety. It is like a palace. It is like a jewel. It only looks circular as far as you can see at that time. All things are like this.