Short analysis of Dogen's Genjo Koan from Shobogenzo

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The meaning of Genjo-Ko-an can be interpreted a number of #ways, but the best translation, by T.P. Kasulis, is "...`the individuality of things manifesting themselves equally.'" (5:83) Of all the essays of the Sho-bo-genzo-, Genjo-Ko-an best describes Do- gen's understanding of Zen, especially his view of ultimate reality. It is sometimes said that the Genjo-Ko-an is the key to the Sho-bo-genzo-, and that the other essays stand merely as "...so many facets of `Genjo-Ko-an,' exploring and developing its themes." (2:46/6:56) Although it is said that Do-gen's primary contribution in the Sho-bo-genzo- is his reminder to "live daily life in the moment," his concept #of what "ultimate reality" really is is #also an important concept #in understanding Do-gen's and his full range of teachings.

Almost like the story of creation in the Bible, Do-gen places his description of reality at the beginning of the first chapter, Genjo- Ko-an. This first section reads:

1. When all things are just what they are [apart from discrimination], illusion and enlightenment exist, religious practice exists, birth exists, death exists, Buddhas exist, and ordinary beings exist.
2. When the myriad things are without self, there is no delusion, no enlightenment, no Buddhas, no ordinary beings, no birth, no extinction.
3. Since the Buddha Way from the beginning transcends fullness and deficiency, there is no birth and extinction, delusion and enlightenment, beings and Buddhas.
4. However, though this is the way it is, it is only this: flowers scatter in our longing, and weeds spring up in our loathing. (2:46)

This passage has created a controversy between many commentators who argue over whether Do-gen's view of reality in this section is made up of progressive or equal statements. Those who believe the first four lines are progressive argue that the first line is a deluded view of reality, followed by the view of the recognition of emptiness, and lastly, "...the correct position of transcendence of both existence and nonexistence, affirmation and denial, difference and sameness." (2:47) Each of these lines are considered to be a hierarchical scale starting from the most deluded view to an enlightened view.

The biggest critic of this view, Francis Cook, argues that understanding this section as progressive is incorrect. Cook gives two reasons for his view. First, he interprets the first line "When all things are just what they are..." as meaning when all things are Buddha Dharma. (2:47) In fact,# most translators of the Genjo- ko-an, such as Thomas Cleary, Hee-Jin Kim, Kazuaki Tanahashi and Kosen Nishiyama, translate this phrase directly as "Buddha dharma" or "buddha teachings." (2:32 / 6:51 / 9:69 / 7:1) If all things then are Buddha dharma (buppo), they must exist "...in reality as the `Eternal Law.'" (2:47) If this first way of viewing reality is incorrect, then it cannot be the way reality is viewed "When all things are just what they are..." Cook's second argument revolves around the repeated statement in line three about the "Buddha Way" also being in a way different from the "Buddha-dharma" of line one. According to Cook, "...the view of things expressed in the first line cannot be a deluded view, let alone the inferior of the three positions." (2:47) Therefore, the other option, that of each line being equal, must be examined.

The view that each line is equal asserts that there is one reality or truth of the Genjo- Ko-an, and that each viewpoint is an equally valid view of the individuals #reality on the transformative path. According to Kim, "These three paragraphs can be viewed as describing the three `aspects' of the single reality of the realization-ko-an; at the same time,# each aspect is itself the fullest possible expression of the realization-ko-an,..." (6:56) With this viewpoint, the "Buddha-dharmas" do not contradict.

One may now ask: Why only three ways of viewing reality? Do- gen's education in Buddhist doctrine first took place at the Tendai temple, Onjo-ji. (3:52) This training is evident in this section of the Genjo- Ko-an, since the Tendai sect divide reality up into four parts, unlike other "sects" of Buddhism, including Zen. As for the significance of viewing reality in four ways, rather than three or five, it seems to be an arbitrary number chosen to help students understand the path to realization of the highest reality. According to Zen Master Stephen Echard, the number of ways to view reality is infinite and arbitrary if one goes beyond one. (4) Each level on the "reality scales" is like a ladder with infinite rungs, each rung of the ladder represents a way of viewing reality. To state that there are four ways, or three ways, is to ignore the other rungs. In truth, there is only one reality, just as there is only one "top" at which the ladder leads the climber. To describe different points of ascent on the ladder can be useful in judging an individuals #progress, but the evaluation should not be viewed as ultimate truth.

The last section reads: (4) However, though this is the way it is, it is only this: flowers scatter in our longing, and weeds spring up in our loathing. (2:46) This section attempts to explain the self-sufficiency of each previous viewpoint. The "springing up" represents form (or samsara). The "scattering" alludes #to emptiness (or nirvana). Therefore, "The Buddha-way is thus neither plenitude (samsara) nor dearth (nirvana), and yet, it is paradoxically both plenitude and death." (6:56) Each view is totally independent and dependent at the same time.# "...any dharma becomes the single total dharma which transcends all other dharmas and simultaneously embraces them all." (6:57)

This viewing of reality as discussed, leads many scholars to describe the Genjo- Ko-an as the "presencing ko-an," due to #its emphasis on viewing reality in the present moment, as it is (for each individual). (8:145) As for being a ko-an, by expressing reality as it is, the student "...will give the accurate descriptive response to the Master and thus `resolve' all ko-ans." (8:145) The formula for reflecting reality in the moment in a spontaneous manner, is taught by Do-gen:

To master the Buddha way is to master oneself,
To master oneself is to forget oneself,
To forget oneself is to realize the myriads of dharmas,
To realize the myriads of dharmas is to cast off one's body and mind and mind of others. (FROM 8:146, Genjo-Ko-an)

By climbing the ladder without being conscious of the rungs, the individual stands a fighting chance of reaching the top. A Zen ko-an even goes as far as asking: What do you do after climbing to the top of a pole? The appropriate answer...? Take one step.

WORKS CITED

1. Cleary, Thomas, trans. Sho-bo-genzo-: Zen Essays by Do-gen. Honolulu: University of Hawaii Press, 1986.
2. Cook, Francis H. Sounds of Valley Streams. Albany, NY: State University of New York Press, 1989.
3. Dumoulin, Heinrich. Zen Buddhism: A History. Volume II, Japan. New York: Macmillan Publishing Company, 1990.
4. Echard, Stephen, Roshi. Personal Conversation. San Diego, December 9, 1990.
5. Kasulis, T.P. Zen Action, Zen Person. Honolulu: The University of Hawaii Press, 1981.
6. Kim, Hee-Jin. Flowers of Emptiness. Lewiston, NY: The Edwin Mellen Press, 1985.
7. Nishiyama, Kosen and John Stevens, trans. Sho-bo-genzo-. Volume I. Sendai, Japan: Daihokkaikaku Publishing Company, 1975.
8. Shaner, David Edward. The Bodymind Experience in Japanese Buddhism. Albany, NY: State University of New York Press, 1985.
9. Tanahashi, Kazuaki, ed. Moon in a Dewdrop. San Francisco: North Point Press, 1985.

WORKS CONSULTED

• Cleary, Thomas, trans. Sho-bo-genzo-: Zen Essays by Do-gen. Honolulu: University of Hawaii Press, 1986.
• Cook, Francis H. Sounds of Valley Streams. Albany, NY: State University of New York Press, 1989.
• Dumoulin, Heinrich. Zen Buddhism: A History. Volume II, Japan. New York: Macmillan Publishing Company, 1990.
• Echard, Stephen, Roshi. Personal Conversation. San Diego, December 9, 1990.
• Eliot, Sir Charles. Japanese Buddhism. London: Edward Arnold & Co., 1935.
• Jikai, Reverend and Reverend Jiho. Tendai Buddhism For Americans. A Pamphlet. Cape Girardeau, MO: The Tendai Buddhist Information Center, N.d.
• Kasulis, T.P. Zen Action, Zen Person. Honolulu: The University of Hawaii Press, 1981.
• Kim, Hee-Jin. Flowers of Emptiness. Lewiston, NY: The Edwin Mellen Press, 1985.
• Nishiyama, Kosen and John Stevens, trans. Sho-bo-genzo-. Volume I. Sendai, Japan: Daihokkaikaku Publishing Company, 1975.
• Shaner, David Edward. The Bodymind Experience in Japanese Buddhism. Albany, NY: State University of New York Press, 1985.
• Steinilber-Oberlin, E. The Buddhist Sects of Japan.
• Westport, CT: Greenwood Press, Publishers. 1970.
• Tanahashi, Kazuaki, ed. Moon in a Dewdrop. San Francisco: North Point Press, 1985.

Sho-bo-genzo- Genjo- Ko-an Manifesting Absolute Reality

By Gary L. Ray

Asian Studies 499
Independent Study
San Diego State University
December 13, 1990