Reflections: Dogen's World*

The following post is my attempt to synthesize a cohesive set of notes reflecting my understanding of the concepts self, true self, emptiness and the phenomenological world, an understanding that is based on my readings of the Shobogenzo to date. This synthesis was made shortly after attending a Genzo-e on Kuge offered by Rev. Okumura and, therefore undoubtedly has been influenced by his efforts and expertise in the study of Dogen, an area in which I am a beginner. My reading of the Shobogenzo is far from complete and therefore this post likely contains many inaccuracies if it is taken as a summary of Dogen. It is more accurate to say this post is a temporary framework or point of reference for the rest of my readings.

In Kūge, Chapter 43 of the Shobogenzo, Dogen discusses the interdependent nature of flowers (representing phenomena and cause and effect) and space (emptiness). Dogen's discussion of the interdependent nature of phenomena and emptiness also can be applied to the relationship between self and true self and can be summarized in the following statement:

Flowers give rise to emptiness and emptiness gives rise to flowers.

In terms of true self and self, Dogen suggests that true self and emptiness, in isolation, would be static and sterile. Specifically, true self and emptiness are not phenomenological because of the absence of coming and going — in other words, the nature of true self and emptiness is always the same, but true self and emptiness are phenomenological because our experience of true self and emptiness arise out of the phenomenological world, which includes self.

Once we perceive emptiness and true self (or no self) we have to integrate the perception with the phenomenological world or self — otherwise we are not experiencing the unity of all things, we are only creating another duality.

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A second complimentary way to view the opening statement is from the perspective of a single flower, where the entire flower represents Indra's net (or the plasma field/grid I referred to in an earlier post) and you and I are individual petals of that flower. We each have our own identity as a petal, but the flower itself is a phenomenon or reality that is greater than the sum of its parts, our Universe. This is suggested by the chapter title Kuge — Space Flower or Emptiness Flower.


The existence of the flower, Indra's net, is real in spite of the coming and going, impermanent nature of the phenomena it describes. Experience proves it — although the exact nature of the proof in this cause and effect world differs depending on who you are and your actions.

The awareness of true self and emptiness, to the extent it stays with us, gives rise to another dimension in our perception of reality. This awareness can be very helpful in understanding our lives and as a guide for our actions. This awareness can also insulate us in that we are more able to stay grounded as we walk within the phenomenological world.

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Interdependent —
The space-flower blooms and falls
In our triple world.

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* Previous posts along similar lines:
Keisei-Sanshiki - ...Enlightenment Again
Weird Plasma Field Dream, Gridlines, and the Ten Thousand Things
Sansuigyō - Water: Not Matter, Not Not Matter