When all dharmas are the Buddha-Dharma, there is delusion and enlightenment, there is practice, there is birth, there is death, there are Buddhas, there are sentient beings. 1)
When myriad dharmas are all not the self, there is no delusion, no enlightenment, no buddhas, no sentient beings, no birth, no death.2) Because the Buddha Way is originally transcendent over abundance and scarcity, there is birth and death, there is delusion and enlightenment, there are sentient beings and Buddhas.
And yet, this is the way it is, flowers fall in our longing, and weeds grow in our loathing.
Driving oneself to practice and enlighten myriad dharmas is delusion. The myriad dharmas advance towards oneself to practice and enlighten is enlightenment.3) Those who greatly realize delusion are buddhas. Those who are greatly deluded about realization are sentient beings. Moreover, there are those who are enlightened upon enlightenment, and there are those who are deluded in the midst of delusion. When buddhas are indeed buddhas, there is no need for them to perceive that they are buddhas.4) Nevertheless, they are realized buddhas and they go on being buddhas realizing.5)
In seeing forms with the whole body-mind, hearing sounds with the whole body-mind, though one intimately realizes, it is not like reflecting images in a mirror, and not like the moon and water. When enlightening one side, the other side is dark.6)
To learn the Buddha Way is to learn oneself. To learn oneself is to forget oneself. To forget oneself is to be enlightened by myriad dharmas.7) To be enlightened by myriad dharmas is to let one’s own body and mind, and the body and mind of others fall away.8) There is ceasing of enlightenment, which causes one to leave continuously the traces of enlightenment forever.9)
When people first seek the Dharma, they are far from the borders of Dharma. When the Dharma has already been rightly transmitted in oneself, just then one is the original oneself.10)
When a man rides in a boat and he moves his eyes to the shore, he misapprehend the shore is moving. When he closely keeps his eyes fixed on the boat, he knows that the boat is moving forward. Similarly, when one discerns the myriad things with the confused body and mind, one mistakenly thinks that one's own mind and nature are permanent. If one is intimately engaged in the activity of living and returns to the real state being now, it will be clear the myriad things are not self.
Firewood becomes ash, and does not become firewood again. However, we should not see the ash after and the firewood as before. Know that firewood abides in the Dharma state of firewood and it has a before and after. Though it has a before and after, the realm of before and after is cut off. Ash in the Dharma state of ash, becomes death is an established custom in the Buddha- Dharma. Therefore, it is called unborn. That death does not become life, which is the Buddha preaching established in the turning of the Dharma-Wheel. Therefore it is said imperishable. Life is a temporal state, death is a temporal state.11) It is like winter and spring. We don't think winter becomes spring, we don't say spring becomes summer.
People's attaining enlightenment is like the moon reflected in water. 12)The moon does not get wet, the water isn't broken. Though it is a vast expansive light, it is rests in an inch of water, the whole moon and the whole sky rest even in a dewdrop on the grass, rest even in a single droplet of water. That enlightenment does not shatter people is like the moon not piercing the water. People's not hindering enlightenment is like the drop of dew not hindering the sky and moon. The depth is proportionate to the height. As for the length and brevity of time, examining the great and small bodies of water, you should discern the breadth and narrowness of the sky and moon.
When Dharma has not completely filled one's body and mind, one feels it is already sufficient. If the Dharma fills one's body and mind, in one respect, one feels insufficiency. For example, when one rides a boat out to the middle of ocean where no mountains are in sight and looks four directions, the ocean appears round and no other characteristics are visible. However, this ocean is neither round nor square; the remaining virtue of the ocean is inexhaustible. It is like a palace, it is like ornaments. Yet as for as our eyes can see, it only seems to be round. As it is for the ocean, it is for myriad dharma. In dust and out of the frame (in the secular world and the Buddhist world), there are numerous situations, but we see and comprehend only as for as our eyesight of learning in practice can reach. If we inquire into the family traditions of myriad dharmas, we should know that, besides seeming square and round, the remaining virtue of the oceans and mountains are endlessly numerous and that there beneath our feet and a single drop of water are also thus.
When a bird flies through the sky, there is no bound to the sky no matter how far it flies.13) While this is so, the fish and birds have never left the water and the sky since the beginning. It is just that when the need is large the use is large, and when the need is small the use is small. In this way, though none ever fails to extent itself to the full, and nowhere does any fail to move and turn freely, the bird would instantly die if it left the sky, and the fish would instantly die if it left the water. Know that water is life, know that the sky is life. There is bird being life, there is fish being life. Life must be birds, life must be fish. Beside this we could proceed further. That there is practice and enlightenment and there are long and short lives of people is just like this.14)
However, if there were birds or fish that tried to go further in the water or sky after having found the limit of the water or sky, they wouldn't find a path or a place in the water or the sky. When one finds this Way, this activity of living now is the Realized Law of the Universe. This way, this place is not large or small, not self or other, not existing from the beginning, not appearing right now ―therefore it is just what it is.15)
Similarly, when someone practices and realizes the Buddha Way, to get one dharma is to penetrate the one dharma, to meet one practice is to practice the one practice.16) In this state there is the place, where the way has been accomplished, hence being unable to know the boundary to be known is that this knowing is born together and practiced together with the thorough realization of Buddha Dharma.17)
Do not learn that attainment necessarily becomes one's own knowledge, that it would be recognized by one's intellect. Although ultimate realization manifests immediately, the reality imperceptible is not necessarily actualized, why is there necessarily a manifestation?18)
Zen master Hotetsu of Mt. Mayoku was using a fan. A monk came and asked "The nature of wind is constancy and there is no place it does not reach. Why then do you use a fan? " The master said "You only know the nature of wind is constancy but do not know the principle that there is no place it does not reach."19)
The monk said " What is the principle that there is no place it does not reach?"
The master just fanned.
The monk bowed.
The realization-evidence of the Buddha-Dharma, the living road of right transmission, is like this. To say that since the nature of wind is constancy one should not use a fan, and one should feel the wind even when one is not using a fan, is not knowing both constancy and nature of wind. Because the nature of wind is constancy, the wind of Buddhism causes the earth manifest being gold and ripen the long river into sweet creamy milk.
Shobogenzo Genjo-koan The First This was written in mid-autumn in the 1st year ofTenpuku, and was presented to the lay disciple Yo Koshu of Chinzei. Edited in the 4th year of Kencho
Reference; ‘Genni-bi’ by Kando Inoue Roshi (Japasese)
Notes are mostly summaries from ‘Geni-bi’ The number of pages is that of 'Gennibi'.
1)When all dharmas are the Buddha Dharma, we can accept everything as it is. P13
2) If we don’t experience the moment all dharmas are all not the self, it cannot be that there is no delusion, not enlightenment, no buddhas, no sentient beings, no birth, no death. P14
3) The difference between a person seeing the law; delusion, and the law seeing a person; enlightenment.
4) when being indiscretion or being non-thinking, there is no need to there is no need for them to perceive that they are buddhas. P54
5) We must have experienced it ourselves.
6) Dark means the other side is assimilated and non-existence.
7) We should see through in our lives that there is no separation between self and others. To forget oneself is to be proven by myriad things. P86
8) When there is a sound, we instantly become like that, it is the body is casted off. P90
9) Having enlightened, one has nothing to worry about. No sign of bragging. One is free to do anything one wants with the content of the enlightenment. P91
10) One seeks dharma over there, so one is separated from the first. When one truly realized that the Dharma and one are not separated, he is fulfilled. P114
11) We cognize the state of ahead, we cognize the stat of now, but the before and after is cut off. the only fact is the state of now. This body is changing from time to time, and the bigger change is life and death. We see that what was alive is now dead. P134
12) Enlightenment is that what's happening is on you just as it does, it works like that, and then it just goes away, and you have no idea where it went, and you don't even know it, and it's all gone, and you're doing all kinds of things all day long, one after the other. While one is doing many things all day long, one after another, there is no self as “I”. To enlighten is that one is oneself aware of it, touching one’s working when one is not aware of self. P154
13) You will do many things in your lifetime, but it will never be as if you have nothing left to do and can do nothing. It's only in your mind that you think such. P160
14) The fish, the bird, the water, and the sky, all seem to be different things, but they are really one thing, not separate things. P187
15) It's not about me, others, or how they are. Here's like this. Large or small, good or wrong, You should leave the way you look at things in comparison.There are activities where there are no thoughts of self or others, no thoughts of present or absent. P199
16) You can only know the thing by the thing itself. You practice in such way. P210
17) It is nothing more than what you are living now. The fact that there is nothing else we can do but it. P211
18) Whether you understand it or not, it's made to be understood immediately. It is formed to help you understand, but it can't be promised that it will help you truly understand. However, it is natural that you will eventually come to understand it, since it was originally presented to you. P212-213
19) You know the reason, but you don't know the liberty, the great work, the Master said. P214