Dogen's "Shobogenzo Genjokoan" Translated by Norman Waddell and Abe Masao

Summary by Shane Knox

The Genjokoan, written in 1233, is a fundamental text of the Zen teacher and philosopher, Dogen Zenji.  One of his earliest works, it is a concise yet challenging summary of his core teachings.  As the first entry in his 75 fascimile Shobogenzo, the Genjokoan is written for laymen as a gateway to his religious thought (130).

Genjokoan basically refers to the ultimate reality in which all things are distinctively individual, and yet equal in the presence of their suchness (130).  The term is crucial to understanding Dogen's (and Buddhism's) position that holds that duality is an illusion and enlightenment requires the affirmation of all things as ultimate reality (131).

In the text's opening passages, Dogen states that enlightenment is for all things to advance forward and practice and confirm the self (133) without conveying one's self to them.  When the self strives for awakening outside the self it is deluded, whereas the enlightened being's self is confirmed but things normally thought to be outside the self.  Enlightenment is always present, and illusion is simply being deluded about enlightenment; enlightenment is being enlightened about illusion (133).

Another theme is gaining enlightenment beyond enlightenment, meaning that a buddha doesn't know about his or her own enlightenment (134).  Because a buddha is aware of the illusion of the self, there is no need to affirm it or recognize his or her own buddhahood (134).  It just is.

Dogen compares enlightenment to the reflection of the moon (representing the dharma) in a dewdrop of water (the dharma seeker).  The moon does not get wet, the water is not broken (136).  Commentary on the scripture notes that the water and moonlight do not disturb or obstruct one another, because there is nothing, no self, to obstruct (136).  The dharma and seeker are separate yet interpenetrate one another.

In a final story, a Zen master likens Buddha-nature to the wind; the potential is everywhere (even if not currently manifest).  He fans himself to demonstrate that Buddhist practice is required for Buddha-nature to be realized.  Without a fan, the wind's constancy is only a latent, empty reality (140).