Genjo Koan: Actualizing the Fundamental Point
by Eihei Dogen Zenji
As all things are buddha-dharma, there is delusion and realization, practice,
and birth and death, and there are buddhas and sentient beings.
As the 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 is, basically, leaping clear of the many and the one; 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 yourself forward and experience myriad things is delusion. That myriad
things come forth and experience themselves 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 buddhas.
When you see forms or hear sounds fully engaging body-and-mind, you grasp things
directly. 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
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 realization remains, and this no-trace continues
When you first seek dharma, you imagine you are far away from its environs. But
dharma is already 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 future and the firewood past. You should understand that
firewood abides in the phenomenal expression of firewood, which fully includes
past and future and is independent of past and future. Ash abides in the
phenomenal expression of ash, which fully includes future and past. 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 buddha-dharma to deny that birth
turns into death. Accordingly, birth is understood as no-birth. It is an
unshakable teaching in 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
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
of 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 think it is already
sufficient. When dharma fills your body and mind, you understand that something
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 or square; its features
are infinite in variety. It is like a palace. It is like a jewel. It only look
circular as far as you can see at that time. All things are like this.
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. In
order to learn the nature of the myriad things, you must know that although they
may look round or square, the other features of oceans and mountains are
infinite in variety; whole worlds are there. It is so not only around you, but
also directly beneath your feet, or in a drop of water.
A fish swims in the ocean, and no matter how far it swims there is no end to the
water. A bird flies in the sky, and no matter how far it flies there is no end
to the air. However, the fish and the bird have never left their elements. When
their activity is large their field is large. When their need is small their
field is small. Thus, each of them totally covers its full range, and each of
them totally experiences its realm. If the bird leaves the air it will die at
once. If the fish leaves the water it will die at once.
Know that water is life and air is life. The bird is life and the fish is life.
Life must be the bird and life must be the fish.
It is possible to illustrate this with more analogies. Practice, enlightenment,
and people are like this.
Now if a bird or a fish tries to reach the end of its element before moving in
it, this bird or this fish will not find its way or its place. When you find
your place where you are, practice occurs, actualizing the fundamental point.
When you find you way at this moment, practice occurs, actualizing the
fundamental point; for the place, the way, is neither large nor small, neither
yours nor others'. The place, the way, has not carried over from the past and it
is not merely arising now.
Accordingly, in the practice-enlightenment of the buddha way, meeting one thing
is mastering it--doing one practice is practicing completely. Here is the place;
here the way unfolds. The boundary of realization is not distinct, for the
realization comes forth simultaneously with the mastery of buddha-dharma.
Do not suppose that what you realize becomes your knowledge and is grasped by
your consciousness. Although actualized immediately, the inconceivable may not
be apparent. Its appearance is beyond your knowledge. Zen master Baoche of Mt.
Mayu was fanning himself. A monk approached and said, "Master, the nature of
wind is permanent and there is no place it does not reach. When, then, do you
"Although you understand that the nature of the wind is permanent," Baoche
replied, "you do not understand the meaning of its reaching everywhere."
"What is the meaning of its reaching everywhere?" asked the monk again. The
master just kept fanning himself. The monk bowed deeply.
The actualization of the buddha-dharma, the vital path of its correct
transmission, is like this. If you say that you do not need to fan yourself
because the nature of wind is permanent and you can have wind without fanning,
you will understand neither permanence nor the nature of wind. The nature of
wind is permanent; because of that, the wind of the buddha's house brings forth
the gold of the earth and makes fragrant the cream of the long river.