The controlling theme of the Genjo Koan is the doctrine of "original", or inherent, enlightenment (Hongaku Jp., pen-chuch Chin.). In Wetter When Wet, I often refer to this as "alreadyness." The doctrine is often expressed in Soto Zen Buddhist circles with the cliché that we are all already enlightened although most people simply don't know this. In order to find out you need to get enlightened.

This doctrine, which originated with a text called The Awakening of Faith  (Hakeda, trans.) compiled in China, permeates all of Japanese Buddhism, and Dogen is its greatest proponent. The first definition of original enlightenment states that,

"original enlightenment" indicates [the essence of Mind (a priori) in contradistinction to [the essence of Mind in] the process of actualization of  enlightenment; the process of actualization of enlightenment is none other than [the process of integrating] the identity with the original enlightenment.  (Hakeda 37)

I have always thought of original enlightenment as similar to the Judeo-Christian notion that we are created in the image of God. It is a teaching that we share identity with absolute reality on a certain level. This creates a paradox in both Zen and Judeo-Christian thought. If we already have this connection with the absolute, or God, why is it that religion teaches we must strive to establish a correct relationship with the divine? But in religion and philosophy, as in poetry, paradox is not always a problem.  It is often an opportunity.

As I began to write Wetter When Wet, a political issue insinuated itself into my writing. I had intended this piece to comment on the Genjo Koan's beauty and on my love for the tradition that extended from it and of which I am a part. Because of this issue some cynicism organically found its way into the piece. Someday, when this situation is resolved, I may write another such piece, returning to my original intention. But for the present project this critical slant seems entirely appropriate.

Those of us who have been a part of the American Zen Buddhist spiritual endeavor that comes from Dogen have had a precarious relationship with the Soto-shu, or the institution of the Soto sect in Japan which Dogen founded. The Soto-shu is a huge tightly knit organization which has asked Americans who have been ordained as monks, nuns, or teachers of Zen, to go to Japan to be "verified." Much of this verification process seems, among numerous other things, to entail indoctrination in some Japanese nationalistic practices. I, and others who have found themselves in this situation, have resisted this, refusing to recognize the Soto-shu as an institutional authority to which we should submit. Instead, it is felt that Americans are developing their own way of implementing Dogen's teaching apart from unnecessary, and even inappropriate, cultural manifestations.

Recently, however, a group of American Zen teachers who have, in fact, submitted to the Soto-shu in Japan over the years, have been asked by that institution to initiate an American Soto Zen Buddhist Association, effectively to organize an American office for the Soto-shu. A stated purpose for this organization is to "standardize" Soto practice. This could mean that ordinations will be revoked and teachers not being recognized as "authentic." The persons thus affected would be required to learn a series of rituals and practices the organization would teach as standard for such persons. For this purpose, the association has also been asked to form a Soto Zen Buddhism Training Institute.

Of course, there is a wisdom to the notion of standardizing religious training and practices. There are practical considerations such as recognition by the government for non-profit status. However, the thought of replacing the simple loving spirituality of meditation and the study of Dogen's teaching with the Vatican like superstructure of another Soto-shu is heartbreaking.

I would not feel so strongly about this issue if not for the training I received from my own teacher, Kobun Chino Otokawa, who was a high ranking monk in the Soto-shu and whose brother is the second in line to head the organization. Kobun was extremely critical of the Soto-shu and taught his students in a unique organization-subverting manner. His goal was not to teach Japanese or any other type of religion, per se, but to improve the quality of his student's spiritual lives. If the organizations as that under discussion were to have their way, it is possible that traditions such as Kobun's would disappear unnoticed, their value negated.

Angie Boissevain, one of Kobun's successors, wrote an open letter to those involved in the project of the institute's creation. This is a more diplomatic way of stating what I have tried to express.

I know I'm not the only one to see that the Institute Proposal is focused on training priests for an institutional career... However, for those of us whose training was in small groups outside of Zen institutions, and who are continuing to teach in that tradition, this emphasis is not so useful.

Though I know the institute proposals are not intended to suggest that they be requirements for "authentic" Soto Zen training, the truth is, as way leads on to way, our human tendency is to solidify and commodify our intentions into requirements and leave out what doesn't fit current criteria. My hope is that great care will be taken to allow as much flexibility as possible to inform this new effort to create "appropriate" Soto Zen training in America, and that institutional training be only one of the several possible avenues that we offer to the many beings.