Dogen Explains Zazen: Four Translations of the Fukanzazengi
The Fukanzazengi: Universally Recommended Instructions for Zazen
by Eihei Dogen
Four Translations, three printed texts, and one audio…
_This fascicle was written by the great thirteenth century master Eihei Dogen. It’s original composition is generally believed to have occurred shortly after Dogen’s return from China in 1227. But he continued to tweak it over the next years. According to the Wikipedia article on the text Carl Bielefeldt hypothesizes it was possibly written sometime after 1242. Apparently some of the technical descriptions were lifted by Dogen from Changlu Zongze’s early twelfth century meditation manual the_ Zuochan yi . But the fascicle as a whole is very much Dogen. The three printed texts are translated by Norman Wadell & Masao Abe, Masunaga Reiho, and Carl Bielefeldt. And as a bonus we conclude this little bouquet with an audio version of Taigen Dan Leighton & Shohaku Okumura’s translation.
Translated by Norman Wadell & Masao Abe
The Way is originally perfect and all-pervading. How could it be contingent upon practice and realization? The Dharma-vehicle is utterly free and un- trammeled. What need is there for our concentrated effort? Indeed, the Whole Body is far beyond the world’s dust. Who could believe in a means to brush it clean? It is never apart from you right where you are. What use is there going off here and there to practice?
And yet if there is the slightest discrepancy, the Way is as distant as heaven from earth. If the least like or dislike arises, the mind is lost in confusion. Suppose you gain pride of understanding, inflate your own achievement, glimpse the wisdom that runs through all things, attain the Way and clarify your mind, raising an aspiration to escalade the very sky. You are making an initial, partial excursion through the frontiers of the Dharma, but you are still deficient in the vital Way of total emancipation.
Look at the Buddha himself, who was possessed of great inborn knowl- edge—the influence of his six years of upright sitting is noticeable still. Or Bodhidharma, who transmitted the Buddha’s mind-seal—the fame of his nine years of wall sitting is celebrated to this day. Since this was the case with the saints of old, how can people today dispense with negotiation of the Way?
You should therefore cease from practice based on intellectual under- standing, pursuing words and following after speech, and learn the backward step that turns your light inward to illuminate your self. Body and mind will drop away of themselves, and your original face will manifest itself. If you wish to attain suchness, you should practice suchness without delay.
For the practice of Zen, a quiet room is suitable. Eat and drink moder- ately. Cast aside all involvements, and cease all affairs. Do not think good, do not think bad. Do not administer pros and cons. Cease all the movements of the conscious mind, the gauging of all thoughts and views. Have no designs on becoming a Buddha. The practice of Zen (sanzen) has nothing whatever to do with the four bodily attitudes of moving, standing, sitting, or lying down.
At the place where you regularly sit, spread out a layer of thick matting and place a cushion on it. Sit either in the full-lotus or half-lotus posture. In the full-lotus posture, you first place your right foot on your left thigh and your left foot on your right thigh. In the half-lotus, you simply press your left foot against your right thigh. You should have your robes and belt loosely bound and arranged in order. Then place your right hand on your left leg and your left palm facing upwards on your right palm, thumb-tips touching. Sit upright in correct bodily posture, inclining neither to the left nor the right, leaning nei- ther forward nor backward. Be sure your ears are on a plane with your shoulders and your nose in line with your navel. Place your tongue against the front roof of your mouth, with teeth and lips both shut. Your eyes should always remain open. You should breathe gently through your nose.
Once you have adjusted yourself into this posture, take a deep breath, inhale, exhale, rock your body to the right and left, and settle into a steady, unmoving sitting position. Think of not-thinking. How do you think of not- thinking? Nonthinking. This in itself is the essential art of zazen.
The zazen I speak of is not learning meditation. It is simply the Dharma- gate of repose and bliss. It is the practice-realization of totally culminated enlightenment. It is things as they are in suchness. No traps or snares can ever reach it. Once its heart is grasped, you are like the dragon when he reaches the water, like the tiger when he enters the mountain. You must know that when you are doing zazen, right there the authentic Dharma is manifesting itself, striking aside dullness and distraction from the first.
When you arise from sitting, move slowly and quietly, calmly and deliberately. Do not rise suddenly or abruptly. In surveying the past, we find that transcendence of ignorance and enlightenment, and dying while sitting or standing, have all depended entirely on the strength gained through zazen.
Moreover, enlightenment brought on by the opportunity provided by a finger, a banner, a needle, or a mallet, the realization effected by the aid of a fly whisk, a fist, a staff, or a shout, cannot be fully comprehended by human discrimination. It cannot be fully known by the practice-realization of super- natural powers. It is activity beyond human hearing and seeing, a principle prior to human knowledge or perception.
This being the case, intelligence, or lack of it, does not matter. No dis- tinction exists between the dull and sharp-witted. If you concentrate your ef- fort single-mindedly, you are thereby negotiating the Way with your practice- realization undefiled. As you proceed along the Way, you will attain a state of everydayness.
The Buddha-mind seal, whose customs and traditions extend to all things, is found in both India and China, both in our own world and in other worlds as well. It is simply a matter of devotion to sitting, total commitment to immov- able sitting. Although it is said that there are as many minds as there are people, all of them must negotiate the Way solely in zazen. Why leave behind your proper place, which exists right in your own home, and wander aimlessly off to the dusty realms of other lands? If you make even a single misstep, you stray from the Great Way lying directly before you.
You have gained the pivotal opportunity of human form. Do not let your time pass in vain. You are maintaining the essential function of the Buddha Way. Would you take meaningless delight in the spark from a flintstone? Form and substance are like dewdrops on the grass, destiny like the dart of lightning—vanishing in an instant, disappearing in a flash.
Honored followers of Zen—you who have been long accustomed to grop- ing for the elephant—please do not be suspicious of the true dragon. Devote our energy to a Way that points directly to suchness. Revere the person of complete attainment beyond all human agency. Gain accord with the enlight- enment of the Buddhas. Succeed to the legitimate lineage of the patriarchs’ samadhi. Constantly comport yourselves in such a manner and you are assured of being a person such as they. Your treasure-store will open of itself, and you will use it at will.
Translated by Masunaga Reiho
The true way is universal so why is training and enlightenment differentiated? The supreme teaching is free so why study the means to it? Even truth as a whole is clearly apart from to dust. Why adhere to the means of “wiping away”? The truth is not apart from here, so the means of training are useless. But if there is even the slightest gap between, the separation is as heaven and earth. If the opposites arise, you lose the Buddha Mind. Even though you are proud of your understanding and have enough enlightenment, even though you gain some wisdom and supernatural power and find the way all illuminate your mind, even though you have power to touch the heavens, and even though you enter into the area of enlightenment – you have almost lost the living way to salvation. Look at the Buddha: though born with great wisdom, he had to sit for six years. Look at Bodhidharma, who transmitted the Buddha Mind: we can still hear the echoes of his nine-year wall gazing. The old sages were very diligent. There is no reason why modern man cannot understand. Just quit following words and letters. Just withdraw and reflect on yourself. If you can cast off body and mind naturally, the Buddha Mind emerges. If you wish to gain quickly, you must start quickly.
In meditating you should have a quiet room. Eat and drink in moderation. Forsake myriad relations-abstain from everything. Do not think of good and evil. Do not think of right and wrong. Stop the function of mind, of will, of conscious ness. Keep from meaning memory, perception, and insight. Do not strive to become the Buddha. Do not cling to sitting or lying down.
In the sitting place, spread a thick square cushion and on top of it put a round cushion. Some meditate in Paryanka (full cross-legged sitting) and others in half Paryanka. Prepare by wearing your robe and belt loosely. Then rest your right hand on your left foot, your left hand in your right palm. Press your thumbs together.
Sit upright. Do not lean to the left or right, forward or backward. Place your ears in the same plane as your shoulders, your nose in line with your navel. Keep your tongue against the palate and close your lips and teeth firmly. Keep your eyes open. Inhale quietly. Settle your body comfortably. Exhale sharply. Move your body to the left and right. Then sit cross-legged steadily.
Think the unthinkable. How do you think the unthinkable? Think beyond thinking and unthinking. This is the important aspect of sitting.
This cross-legged sitting is not step by step meditation. It is merely comfortable teaching. It is the training and enlightenment of thorough wisdom. The Koan will appear in daily life. You are completely free – like the dragon that has water or the tiger that depends on the mountain. You must realize that the Right Law naturally appears, and your mind will be free from sinking and distraction. When you stand from zazen, shake your body and arise calmly. Do not move violently. That which transcends the commoner and the sage – dying while sitting and standing is obtained through the help of this power: this I have seen. Also the supreme function (lifting the finger, using the needle, hitting the wooden gong) and enlightenment signs (raising the hossu, striking with the fist; hitting with the staff; shouting): are not understood- by discrimination. You cannot understand training and enlightenment well by supernatural power. It is a condition (sitting, standing, sleeping) beyond voice and visible things. It is the true beyond discriminatory views. So don’t argue about the wise and foolish. If you can only train hard, this is true enlightenment. Training and enlightenment are by nature undefiled. Living by Zen is not separated from daily life.
Buddhas in this world and in that, and the patriarchs in India and China equally preserved the Buddha seal and spread the true style of Zen. All actions and things are penetrated with pure zazen. The means of training are various, but do pure zazen. Don’t travel futilely to other dusty lands, forsaking your own sitting place. If you mistake the first step, you will stumble immediately. You have already obtained the vital functions of man’s body. Don’t waste time in vain. You can hold the essence of Buddhism. Is it good to enjoy the fleeting world? The body is transient like dew on the grass-life is swift like a flash of lightning. The body passes quickly, and life is gone in a moment.
Earnest trainees, do not be amazed by the true dragon. And do not spend so much time rubbing only a part of the elephant. Press on in the way that points directly to the Mind. Respect those who have reached the ultimate point. Join your-self to the wisdom of the Buddhas and transmit the meditation of the patriarchs. If you do this for some time, you will be thus. Then the, treasure house will open naturally, and you will enjoy it to the full.
Translated by Carl Bielefelt
The Way is originally perfect and all-pervading. How could it be contingent on practice and realization? The true vehicle is self-sufficient. What need is there special effort? Indeed, the whole body is free from dust. Who could believe in a means to brush it clean? It is never apart from this very place; what is the use of traveling around to practice? And yet, if there is a hairsbreadth deviation, it is like the gap between heaven and earth. If the least like or dislike arises, the mind is lost in confusion. Suppose you are confident in your understanding and rich in enlightenment, gaining the wisdom that knows at a glance, attaining the Way and clarifying the mind, arousing an aspiration to reach for the heavens. You are playing in the entranceway, but you are still are short of the vital path of emancipation.
Consider the Buddha: although he was wise at birth, the traces of his six years of upright sittingcan yet be seen. As for Bodhidharma, although he had received the mind-seal, his nine years of facing a wall is celebrated still. If even the ancient sages were like this, how can we today dispense with wholehearted practice?
Therefore, put aside the intellectual practice of investigating words and chasing phrases, and learn to take the backward step that turns the light and shines it inward. Body and mind of themselves will drop away, and your original face will manifest. If you want to realize such, get to work on such right now.
For practicing Zen, a quiet room is suitable. Eat and drink moderately. Put aside all involvements and suspend all affairs. Do not think “good” or “bad.” Do not judge true or false. Give up the operations of mind, intellect, and consciousness; stop measuring with thoughts, ideas, and views. Have no designs on becoming a Buddha. How could that be limited to sitting or lying down?
At your sitting place, spread out a thick mat and put a cushion on it. Sit either in the full-lotus or half-lotus position. In the full-lotus position, first place your right foot on your left thigh, then your left foot on your right thigh. In the half-lotus, simply place your left foot on your right thigh. Tie your robes loosely and arrange them neatly. Then place your right hand on your left leg and your left hand on your right palm, thumb-tips lightly touching. Straighten your body and sit upright, leaning neither left nor right, neither forward nor backward. Align your ears with your shoulders and your nose with your navel. Rest the tip of your tongue against the front of the roof of your mouth, with teeth together and lips shut. Always keep your eyes open, and breathe softly through your nose.
Once you have adjusted your posture, take a breath and exhale fully, rock your body right and left, and settle into steady, immovable sitting. Think of not thinking. Not thinking-what kind of thinking is that? Nonthinking. This is the essential art of zazen.
The zazen I speak of is not meditation practice. It is simply the dharma gate of joyful ease, the practice-realization of totally culminated enlightenment. It is the koan realized; traps and snares can never reach it. If you grasp the point, you are like a dragon gaining the water, like a tiger taking to the mountains. For you must know that the true dharma appears of itself, so that from the start dullness and distraction are struck aside.
When you arise from sitting, move slowly and quietly, calmly and deliberately. Do not rise suddenly or abruptly. In surveying the past, we find that transcendence of both mundane and sacred and dying while either sitting or standing have all depended entirely on the power of zazen.
In addition, triggering awakening with a finger, a banner, a needle, or a mallet, and effecting realization with a whisk, a fist, a staff, or a shout-these cannot be understood by discriminative thinking; much less can they be known through the practice of supernatural power. They must represent conduct beyond seeing and hearing. Are they not a standard prior to knowledge and views?
This being the case, intelligence or lack of it is not an issue; make no distinction between the dull and the sharp-witted. If you concentrate your effort single-mindedly, that in itself is wholeheartedly engaging the way. Practice-realization is naturally undefiled. Going forward is, after all, an everyday affair.
In general, in our world and others, in both India and China, all equally hold the buddha-seal. While each lineage expresses its own style, they are all simply devoted to sitting, totally blocked in resolute stability. Although they say that there are ten thousand distinctions and a thousand variations, they just wholeheartedly engage the way in zazen. Why leave behind the seat in your own home to wander in vain through the dusty realms of other lands? If you make one misstep, you stumble past what is directly in front of you.
You have gained the pivotal opportunity of human form. Do not pass your days and nights in vain. You are taking care of the essential activity of the buddha way. Who would take wasteful delight in the spark from a flintstone? Besides, form and substance are like the dew on the grass, the fortunes of life like a dart of lightning-emptied in an instant, vanished in a flash.
Please, honored followers of Zen, long accustomed to groping for the elephant, do not doubt the true dragon. Devote your energies to the way of direct pointing at the real. Revere the one who has gone beyond learning and is free from effort. Accord with the enlightenment of all the buddhas; succeed to the samadhi of all the ancestors. Continue to live in such a way, and you will be such a person. The treasure store will open of itself, and you may enjoy it freely.
And an audio of the translation by Taigen Dan Leighton & Shohaku Okumura