The lifetime teaching of Dogen can be found in one phrase: Genjo koan, says Nishiari Bokusan, the late head of the Soto school. : Dogen’s Genjo Koan: Three Commentaries (): Eihei Dogen, Nishiari Bokusan, Shohaku Okamura, Shunryu Suzuki, Sojun Mel. When Eihei Dogen compiled Shobogenzo, his collection of essays, he put the Genjo Koan first. The Genjo Koan, written by Dogen for a lay person, is his.
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There are also those who attain enlightenment on top of enlightenment, and there are those who are further deluded in the midst of delusion.
Ashes as ashes have after and before. A few obvious typos in the source texts have been silently corrected by the compiler April If he turns back within himself, making all his daily deeds immediately and directly his own, the reason all things have no selfhood becomes clear to him.
When he looks at the boat under him, he realizes the boat is moving. Actualizing the Fundamental Point Genjo-koan. Because there are birds there is life; because there are fish there is life.
But as far as our human eyes can see, it genji appears to be round. This is an established teaching of the Buddhist Dharma.
The monk made a bow of respect. There are people who increase their delusion in the midst of delusion. You probably will be able joan find other variations of this idea among men; although there are training and enlightenment and long and short lives, all are modes of truth itself.
Zen in daily life
Moreover, though this is so, flowers fall when we cling to them, and weeds only grow when we dislike them. He who awakens the true law in himself immediately becomes the original man. So this [form is emptiness] may be a more advanced view of life. It is like winter and spring—we don’t think winter becomes spring, we don’t say spring becomes summer. Know that firewood abides in its dharma position as firewood and has its past and future.
Just as enlightenment does not hinder man, the moon does not hinder the water. When people first seek the Teaching, they are far from the bounds of the Teaching. They work together as one. The difference between delusion and enlightenment if not non-existent is subtle but critical. There is ceasing the traces of enlightenment, which causes one to forever leave the traces of enlightenment which is cessation. Enlightenment does not divide you, just as the moon does not break the water.
Because the nature of wind is eternal, the wind of Buddhism causes the manifestation of the earth’s being gold and by participation develops the long river into butter. Learn more about Amazon Giveaway. Just as man does not obstruct enlightenment, the dewdrop does not – obstruct the moon in the sky.
It is the same, for example, with winter and spring. Practice that confirms things by taking the self to them is illusion: The whole moon and the sky in its entirety come to rest in a single dewdrop on a grass tip—a mere pinpoint of water.
So though the approach to it is not the egnjo, as long as you study sincerely, you will reach the same goal. Though there are many features in the dusty world and the world beyond conditions, you see and understand only what your eye of practice can reach. This benjo a very good collection of commentaries on a key part of Dogen’s big book Shobogenzo. Mustering the [whole] mind-body and gemjo forms, mustering the [whole] mind-body koaan hearing forms, we understand them intimately, but it is not like shapes being reflected in a mirror or like the moon being reflected in water.
However, after the clarification of water and sky, we can see that if there are birds or fish that try to enter the sky or water, they cannot find either a way or a place.
thezensite: Dogen’s Genjokoan
In seeing forms with the whole body-mind, hearing kona with the whole body-mind, though one intimately understands, it isn’t like reflecting images in a mirror, it’s not like water and the moon—when you witness one side, one side is obscure.
The myriad things are the same. As long as everything is changing, nothing is okan. Since here is where the place exists, and since the Way opens out in all directions, the reason we are unable to know its total knowable limits is simply because our knowing lives together koqn practices together with the full penetration of the Buddha Dharma.
This being the case, not saying that life becomes death is an established custom in Buddhism—therefore it is called unborn. Enlightenment through true experience and the genmo way of right transmission are like this. Similarly, seeing all things through a misconception of your body and mind gives rise to the mistake genjjo this mind and substance are eternal. For this reason it is called unborn. A person getting realization is like the moon reflected in water: Ggenjo order to understand the nature of the myriad dharmas, in addition to seeing the directions and circle, we should know that the mountains and oceans have whole worlds of innumerable wondrous features.
Enlightenment is like the moon reflected on the water. We should realize that because of water there is life. To forget the self is to be enlightened by all things. Although it has [its own] prior and subsequent, it is cut off from prior and subsequent.
For instance, when we are riding in a boat out of sight of land and we look around, we see only a circle [of ocean], and no other characteristics are visible. When you practice Zen, our purpose of religion or goal of the religion is not in—to attain some state genno mind non- —called non-existence. It is an illusion to try to carry out our practice and enlightenment through ourselves, but to have practice and enlightenment through phenomena, that is enlightenment.
At the same time, fish and birds have never left the water or the sky. The attainment of enlightenment is like the moon reflected on the water.
So this is called no-life. But if after going through water, fish try to go farther, or if after going through the sky, birds try to go farther-they cannot find benjo way or a resting place in water or sky.
To study the self is to forget the self.