(For Buddhist History Wonks AND Fukanzazengi Fans Only) 
The Zuòchán Yí (坐禅仪, Principles of Zazen) is a short Chan Buddhist meditation manual written around 1100 attributed to a monk named Changlu Zongze (長蘆宗賾), perhaps the earliest "How To" Zazen manual. It is said to have been inspired by teachings and practices of the Tendai master, Zhiyi. In fact, Master Dogen based a few sections of his famous Fukanzazengi (普勸坐禪儀) on sections of the Zuòchán Yí. I have heard Dogen criticized for this but, actually, in the past almost EVERY major Zen and Buddhist writing was based on earlier writings which people would freely borrow from, rework, take unattributed sections and stories from, redo the stories, and the like. Thus, for example, we have so many versions of the Platform Sutra, old Koan stories, rule books and manuals like this, and even whole Sutras where people freely cut and pasted, rewrote and embellished with their own thoughts. There were just not modern notions of "copyright" or "plagiarism" back them, and a good idea was a good idea to borrow!
(Some of the folks who criticize Dogen for this, by the way, are known Soto Zen bashers!)
In this case, however, what is fascinating is the parts of the Zuòchán Yí that Dogen kept, and the parts that he omitted and cut out or greatly reworked. Dogen actually borrowed just a few sections and lines. To make a long story short, he generally cut out parts that emphasized Zazen (Shikantaza) as an instrument for attaining Samadhi or for other purpose or goal, and kept the sections on mechanics (e.g., posture, what to do with eyes and legs) and a few nice quotes. In fact, except for the passages on posture (which, even then, he actually greatly rewrote in large part even when he kept them) and a couple of nice lines which he kept (the "Dharma Gate of Ease and Joy" is most notable.) Dogen changed or dropped everything else! He made the Zuòchán Yí into the Fukanzazengi, a very different text. In addition, Dogen criticized the Zuòchán Yí by name, calling it "filled with mistakes and misunderstandings" and "the author knows nothing of the understanding beyond words." [in "Fukanzazengi Senjutsu Yurai"] So, Dogen's omission of sections is an interesting insight on what Dogen intended.
Below, I will present examples of what Dogen cut out, and what he put in its place. I am using his later, final "Rufubon" version of Fukanzazengi, as found in the Eihei Koroku, for it represents his fully developed thoughts on Zazen in the 1240s. There is an earlier Tenpuku version that is more of a transition, and I will look at that more in a future essay. [ZCI is Zuòchán Yí in Italics, and FZ is the Fukanzazengi Rufubon version in BOLDFACE] I am using Okumura Roshi's version of Fukanzazengi Rufubon version. The ZCI translation is by Carl Bielefeldt from his book "Dogen's Manuals of Zen Meditation" (LINK) Although the two translators word things a little differently, the identical and altered sections should still be very clear.
CUT OUT:
ZCI: The Bodhisativa who studies prajna [Wisdom] should first arouse the thought of great compassion, make the extensive vows, and then carefully cultivate samadhi.
Removed is the mention of "carefully cultivating samadhi." Dogen replaced this in its entirety with the much longer opening paragraphs of FZ which includes words of "non-attainment" combined with continuous, sincere practice, i.e., Master Dogen's notion of "Ongoing Practice-Enlightenment" such as ...
FZ: The Way is originally perfect and all-pervading; how could it be contingent on practice and enlightenment? The vehicle of Reality is in the Self. 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 travelling around to practise? And yet if there is a hairs-breadth 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 glimpses the ground [of buddhahood], 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 short of the vital path of emancipation. Consider Shakyamuni at Jetavana; although he was wise at birth, the traces of his six years of upright sitting can still be seen. As for [Bodhidharma at] Shorin-ji, although he transmitted 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?
~~~~~
CUT OUT:
ZCI: Vowing to save sentient beings, he should not seek liberation for himself alone.
It is interesting that Dogen cut out this line as well, although I am sure that Dogen would uphold the Bodhisattva Vow. Maybe because of the mention of the goal of "seeking liberation?" His reason may be related to his replacing the words with a phrase of radical equanimity borrowed from another famous Zen writing, the Xinxinming:
FZ: if there is a hairs-breadth deviation, it is like the gap between heaven and earth; if the least like or dislike arises, the mind is lost in confusion.
~~~~~
Then Dogen KEPT a phrase from the ZCI: "Then cast aside all involvements and discontinue all affairs." However, Dogen then CUTS OUT the following words from ZCI, "Make body and mind one, with no division between action and rest."
ZCI: Then cast aside all involvements and discontinue all affairs. Make body and mind one, with no division between action and rest.
Dogen instead places the following, including expanding the instructions on untangling from thoughts and "casting aside involvement ... affairs:" We "drop body and mind" rather than "making body and mind one." There is a statement of goallessness in not seeking to "make a Buddha."
FZ: 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 wish to attain suchness, practise suchness immediately. ... Put aside all involvements and suspend all affairs. Do not think in terms of 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?
~~~~~
However then Dogen largely KEPT some phrases (with some major changes and deletions, however) on the MECHANICS of Zazen, rather than the mindset:
ZCI: Regulate food and drink, so that you take neither too much nor too little; adjust sleep, so that you neither deprive nor indulge yourself. When you sit in meditation, spread a thick mat in a quiet place. Loosen your robe and belt, and assume a proper demeanor. Then sit in the full cross-legged position. First place your right foot on your left thigh; then place your left foot on your right thigh. Or you may sit in the half cross-legged position: simply rest your left foot on your right foot. Next, place your right hand on your left foot, and your left hand on your right palm. Press the tips of your thumbs together. Slowly raise your torso and stretch it forward. Swing to the left and right; then straighten your body and sit erect. Do not lean to the left or right, forward or backward. Keep your hips, back, neck, and head in line, making your posture like a stupa. But do not strain your body upward too far, lest it make your breathing forced and unsettled. Your ears should be in line with your shoulders, and your nose in line with your navel. Press your tongue against the front of your palate, and close your lips and teeth. The eyes should remain slightly open, in order to prevent drowsiness. ... Once you have settled your posture and regulated your breathing, you should relax your abdomen.
FZ: For practising Zen, a quiet room is suitable. Eat and drink moderately. ... 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 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 and lips together. 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 ...
However Dogen CUTS OUT another reference to pursuing Samadhi, plus a story about the eyes:
ZCI: If you attain samadhi [with the eyes open], it will be the most powerful. In ancient times, there were monks eminent in the practice of meditation who always sat with their eyes open. More recently, the Ch'an master Fa-yun Yuan-t'ung criticized those who sit in meditation with their eyes closed, likening [their practice] to the ghost cave of the Black Mountain. Surely this has a deep meaning, known to those who have mastered [meditation practice].
~~~~~
Dogen CUTS OUT instructions to "be aware" of thoughts as they arise in order to "become unified." He replaces it with his famous instructions to "think nonthinking." He keeps the phrase describing Zazen as the "dharma gate of each and joy" but adds words that Zazen is NOT the "practice of dhyana" (meditation for stages) even so. Zazen is the " the practice-realization of totally culminated enlightenment (Bodhi)" It --is-- the "Koan Realized" right in Zazen. Dogen keeps the reference to "good and evil" is a separate paragraph above, "Do not think of good or evil; do not deal with right or wrong."
ZCI: Do not think of any good or evil whatsoever. Whenever a thought occurs, be aware of it; as soon as you aware of it, it will vanish. If you remain for a long period forgetful of objects, you will naturally become unified. This is the essential art of tso-ch'an. Honestly speaking, tso-ch'an is the dharma gate of ease and joy. If there are many people who become ill [from its practice], it is because they do not take proper care.
FZ: Think of not thinking. How do you think of not thinking? Beyond-thinking. This is the essential art of zazen. The zazen I speak of is not meditation practice. It is simply the Dharma gate of peace and bliss, the totally culminated awakening. It is the koan realised; traps and snares can never reach it.
~~~~~
Dogen CUT OUT all of the following except for the following short description of the dragon and tiger:
ZCI: If you grasp the point of this [practice], the four elements [of the body] will become light and at ease, the spirit will be fresh and sharp, thoughts will be correct and clear; the flavor of the dharma will sustain the spirit, and you will be calm, pure, and joyful. One who has already achieved clarification [of the truth] may be likened to the dragon gaining the water or the tiger taking to the mountains. And even one who has not yet achieved it, by letting the wind fan the flame, will not have to make much effort. Just assent to it; you will not be deceived. Nevertheless, as the path gets higher, demons flourish, and agreeable and disagreeable experiences are manifold. Yet if you just keep right thought present, none of them can obstruct you. The Surangama-sutra, T'ien-t'ai's Chih-kuan, and Kueifeng's Hsiu-cheng i give detailed explications of these demonic occurrences, and those who would be prepared in advance for the unforeseen should be familiar with them.
Dogen replaced all that with:
FZ: If you grasp the point, you are like the dragon gaining the water, like a tiger taking to the mountains. For you must know that true Dharma appears of itself in zazen, so that from the start dullness and distraction are struck aside.
~~~~~
Dogen KEPT only the following first few words about getting up slowly after Zazen, but CUTS OUT everything else about maintaining "samadhi power"*
ZCI: When you come out of samadhi, move slowly and arise calmly; do not be hasty or rough. After you have left samadhi, always employ appropriate means to protect and maintain the power of samadhi, as though you were protecting an infant. Then your samadhi power will easily develop. This one teaching of meditation is our most urgent business. If you do not practice meditation and enter dhyana [concentration states], then when it comes down to it, you will be completely at a loss. Therefore, to seek the pearl, we should still the waves; if we disturb the water, it will be hard to get. When the water of meditation is clear, the pearl of the mind will appear of itself. Therefore, the Perfect Enlightenment Sutra says, ''Unimpeded, immaculate wisdom always arises dependent on meditation." The Lotus Blossom Sutra says, "In a quiet place, he practices the control of the mind, abiding motionless like Mt. Sumeru."
Dogen instead said only, leaving all the samadhi references behind ...
FZ: When you arise from sitting, move slowly and quietly, calmly and deliberately. Do not move abruptly.
~~~~~
Dogen largely KEPT the following reference to "profane ... holy," but CUT OUT the reference to samadhi, plus added much new language from famous Koan stories about expressing truth through acts without words, and about the specialness of Zazen:
ZCI: Thus, transcending the profane and surpassing the holy are always contingent on the condition of dhyana [meditation for concentration states]; shedding [this body] while seated and fleeing [this life] while standing are necessarily dependent on the power of samadhi.
FZ: 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, using the opportunity provided by a finger, a banner, a needle or a mallet, and meeting realisation 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 superhuman power. They must represent dignified conduct beyond seeing and hearing. Are they not the 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 sharp witted. If you concentrate your effort single- mindedly, that in itself is wholeheartedly engaging the way. Practice/realisation is naturally undefiled. Going forward is, after all, an everyday affair. In general, in our world and others, in both Indian and China, all equally hold the Buddha-seal. While each lineage expresses its own style, they are all simply devoted to sitting, fully blocked in the resolute stability of zazen. Although they say that there are ten thousand distinctions and a thousand variations, they just wholeheartedly engage the way in zazen.
~~~~~
Dogen CUTS OUT another reference to samadhi:
CZI: Even if one devotes himself to the practice his entire life, he may still not be in time; how then could one who procrastinates possibly overcome karma? Therefore, an ancient has said, ''Without the power of samadhi, you will meekly cower at death's door." Shutting your eyes, you will end your life in vain; and just as you are, you will drift [in samsara].
FZ: Why leave behind the seat of 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 workings 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.
~~~~~
Dogen CUTS OUT a reference to achieving enlightenment, and adds a big finish:
CZI: Friends in Ch'an, go over this text again and again. Benefitting others as well as ourselves, let us together achieve full enlightenment.
FZ: Please, honoured followers of Zen, long accustomed to groping for the elephant, do not be suspicious of the true dragon. Devote your energies to the way that points directly to the real thing. 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 in such a way for a long time, and you will be such a person. The treasure store will open of itself, and you may use it freely.
~~~
SUMMARY: Dogen substantially rewrote all sections except on the actual posture of Zazen (leg placement), and even greatly rewrote most of those sections. He removed many references to samadhi, observing thoughts and the like. He rewrote or newly added almost everything else about the mindset and significance of Zazen. It marks his evolution of Zazen from sitting for Samadhi and to attain enlightenment, to Zazen as itself the sitting of Buddha, Zazen is the samadhi, the Koan realized, without thought of stages and attainments.
Foiks who claim that Dogen just copied or plagiarized the Zuòchán Yí are just making stories to muddy the name of Dogen.
Gassho, J
stlah
The Zuòchán Yí (坐禅仪, Principles of Zazen) is a short Chan Buddhist meditation manual written around 1100 attributed to a monk named Changlu Zongze (長蘆宗賾), perhaps the earliest "How To" Zazen manual. It is said to have been inspired by teachings and practices of the Tendai master, Zhiyi. In fact, Master Dogen based a few sections of his famous Fukanzazengi (普勸坐禪儀) on sections of the Zuòchán Yí. I have heard Dogen criticized for this but, actually, in the past almost EVERY major Zen and Buddhist writing was based on earlier writings which people would freely borrow from, rework, take unattributed sections and stories from, redo the stories, and the like. Thus, for example, we have so many versions of the Platform Sutra, old Koan stories, rule books and manuals like this, and even whole Sutras where people freely cut and pasted, rewrote and embellished with their own thoughts. There were just not modern notions of "copyright" or "plagiarism" back them, and a good idea was a good idea to borrow!
(Some of the folks who criticize Dogen for this, by the way, are known Soto Zen bashers!)In this case, however, what is fascinating is the parts of the Zuòchán Yí that Dogen kept, and the parts that he omitted and cut out or greatly reworked. Dogen actually borrowed just a few sections and lines. To make a long story short, he generally cut out parts that emphasized Zazen (Shikantaza) as an instrument for attaining Samadhi or for other purpose or goal, and kept the sections on mechanics (e.g., posture, what to do with eyes and legs) and a few nice quotes. In fact, except for the passages on posture (which, even then, he actually greatly rewrote in large part even when he kept them) and a couple of nice lines which he kept (the "Dharma Gate of Ease and Joy" is most notable.) Dogen changed or dropped everything else! He made the Zuòchán Yí into the Fukanzazengi, a very different text. In addition, Dogen criticized the Zuòchán Yí by name, calling it "filled with mistakes and misunderstandings" and "the author knows nothing of the understanding beyond words." [in "Fukanzazengi Senjutsu Yurai"] So, Dogen's omission of sections is an interesting insight on what Dogen intended.
Below, I will present examples of what Dogen cut out, and what he put in its place. I am using his later, final "Rufubon" version of Fukanzazengi, as found in the Eihei Koroku, for it represents his fully developed thoughts on Zazen in the 1240s. There is an earlier Tenpuku version that is more of a transition, and I will look at that more in a future essay. [ZCI is Zuòchán Yí in Italics, and FZ is the Fukanzazengi Rufubon version in BOLDFACE] I am using Okumura Roshi's version of Fukanzazengi Rufubon version. The ZCI translation is by Carl Bielefeldt from his book "Dogen's Manuals of Zen Meditation" (LINK) Although the two translators word things a little differently, the identical and altered sections should still be very clear.
CUT OUT:
ZCI: The Bodhisativa who studies prajna [Wisdom] should first arouse the thought of great compassion, make the extensive vows, and then carefully cultivate samadhi.
Removed is the mention of "carefully cultivating samadhi." Dogen replaced this in its entirety with the much longer opening paragraphs of FZ which includes words of "non-attainment" combined with continuous, sincere practice, i.e., Master Dogen's notion of "Ongoing Practice-Enlightenment" such as ...
FZ: The Way is originally perfect and all-pervading; how could it be contingent on practice and enlightenment? The vehicle of Reality is in the Self. 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 travelling around to practise? And yet if there is a hairs-breadth 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 glimpses the ground [of buddhahood], 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 short of the vital path of emancipation. Consider Shakyamuni at Jetavana; although he was wise at birth, the traces of his six years of upright sitting can still be seen. As for [Bodhidharma at] Shorin-ji, although he transmitted 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?
~~~~~
CUT OUT:
ZCI: Vowing to save sentient beings, he should not seek liberation for himself alone.
It is interesting that Dogen cut out this line as well, although I am sure that Dogen would uphold the Bodhisattva Vow. Maybe because of the mention of the goal of "seeking liberation?" His reason may be related to his replacing the words with a phrase of radical equanimity borrowed from another famous Zen writing, the Xinxinming:
FZ: if there is a hairs-breadth deviation, it is like the gap between heaven and earth; if the least like or dislike arises, the mind is lost in confusion.
~~~~~
Then Dogen KEPT a phrase from the ZCI: "Then cast aside all involvements and discontinue all affairs." However, Dogen then CUTS OUT the following words from ZCI, "Make body and mind one, with no division between action and rest."
ZCI: Then cast aside all involvements and discontinue all affairs. Make body and mind one, with no division between action and rest.
Dogen instead places the following, including expanding the instructions on untangling from thoughts and "casting aside involvement ... affairs:" We "drop body and mind" rather than "making body and mind one." There is a statement of goallessness in not seeking to "make a Buddha."
FZ: 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 wish to attain suchness, practise suchness immediately. ... Put aside all involvements and suspend all affairs. Do not think in terms of 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?
~~~~~
However then Dogen largely KEPT some phrases (with some major changes and deletions, however) on the MECHANICS of Zazen, rather than the mindset:
ZCI: Regulate food and drink, so that you take neither too much nor too little; adjust sleep, so that you neither deprive nor indulge yourself. When you sit in meditation, spread a thick mat in a quiet place. Loosen your robe and belt, and assume a proper demeanor. Then sit in the full cross-legged position. First place your right foot on your left thigh; then place your left foot on your right thigh. Or you may sit in the half cross-legged position: simply rest your left foot on your right foot. Next, place your right hand on your left foot, and your left hand on your right palm. Press the tips of your thumbs together. Slowly raise your torso and stretch it forward. Swing to the left and right; then straighten your body and sit erect. Do not lean to the left or right, forward or backward. Keep your hips, back, neck, and head in line, making your posture like a stupa. But do not strain your body upward too far, lest it make your breathing forced and unsettled. Your ears should be in line with your shoulders, and your nose in line with your navel. Press your tongue against the front of your palate, and close your lips and teeth. The eyes should remain slightly open, in order to prevent drowsiness. ... Once you have settled your posture and regulated your breathing, you should relax your abdomen.
FZ: For practising Zen, a quiet room is suitable. Eat and drink moderately. ... 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 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 and lips together. 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 ...
However Dogen CUTS OUT another reference to pursuing Samadhi, plus a story about the eyes:
ZCI: If you attain samadhi [with the eyes open], it will be the most powerful. In ancient times, there were monks eminent in the practice of meditation who always sat with their eyes open. More recently, the Ch'an master Fa-yun Yuan-t'ung criticized those who sit in meditation with their eyes closed, likening [their practice] to the ghost cave of the Black Mountain. Surely this has a deep meaning, known to those who have mastered [meditation practice].
~~~~~
Dogen CUTS OUT instructions to "be aware" of thoughts as they arise in order to "become unified." He replaces it with his famous instructions to "think nonthinking." He keeps the phrase describing Zazen as the "dharma gate of each and joy" but adds words that Zazen is NOT the "practice of dhyana" (meditation for stages) even so. Zazen is the " the practice-realization of totally culminated enlightenment (Bodhi)" It --is-- the "Koan Realized" right in Zazen. Dogen keeps the reference to "good and evil" is a separate paragraph above, "Do not think of good or evil; do not deal with right or wrong."
ZCI: Do not think of any good or evil whatsoever. Whenever a thought occurs, be aware of it; as soon as you aware of it, it will vanish. If you remain for a long period forgetful of objects, you will naturally become unified. This is the essential art of tso-ch'an. Honestly speaking, tso-ch'an is the dharma gate of ease and joy. If there are many people who become ill [from its practice], it is because they do not take proper care.
FZ: Think of not thinking. How do you think of not thinking? Beyond-thinking. This is the essential art of zazen. The zazen I speak of is not meditation practice. It is simply the Dharma gate of peace and bliss, the totally culminated awakening. It is the koan realised; traps and snares can never reach it.
~~~~~
Dogen CUT OUT all of the following except for the following short description of the dragon and tiger:
ZCI: If you grasp the point of this [practice], the four elements [of the body] will become light and at ease, the spirit will be fresh and sharp, thoughts will be correct and clear; the flavor of the dharma will sustain the spirit, and you will be calm, pure, and joyful. One who has already achieved clarification [of the truth] may be likened to the dragon gaining the water or the tiger taking to the mountains. And even one who has not yet achieved it, by letting the wind fan the flame, will not have to make much effort. Just assent to it; you will not be deceived. Nevertheless, as the path gets higher, demons flourish, and agreeable and disagreeable experiences are manifold. Yet if you just keep right thought present, none of them can obstruct you. The Surangama-sutra, T'ien-t'ai's Chih-kuan, and Kueifeng's Hsiu-cheng i give detailed explications of these demonic occurrences, and those who would be prepared in advance for the unforeseen should be familiar with them.
Dogen replaced all that with:
FZ: If you grasp the point, you are like the dragon gaining the water, like a tiger taking to the mountains. For you must know that true Dharma appears of itself in zazen, so that from the start dullness and distraction are struck aside.
~~~~~
Dogen KEPT only the following first few words about getting up slowly after Zazen, but CUTS OUT everything else about maintaining "samadhi power"*
ZCI: When you come out of samadhi, move slowly and arise calmly; do not be hasty or rough. After you have left samadhi, always employ appropriate means to protect and maintain the power of samadhi, as though you were protecting an infant. Then your samadhi power will easily develop. This one teaching of meditation is our most urgent business. If you do not practice meditation and enter dhyana [concentration states], then when it comes down to it, you will be completely at a loss. Therefore, to seek the pearl, we should still the waves; if we disturb the water, it will be hard to get. When the water of meditation is clear, the pearl of the mind will appear of itself. Therefore, the Perfect Enlightenment Sutra says, ''Unimpeded, immaculate wisdom always arises dependent on meditation." The Lotus Blossom Sutra says, "In a quiet place, he practices the control of the mind, abiding motionless like Mt. Sumeru."
Dogen instead said only, leaving all the samadhi references behind ...
FZ: When you arise from sitting, move slowly and quietly, calmly and deliberately. Do not move abruptly.
~~~~~
Dogen largely KEPT the following reference to "profane ... holy," but CUT OUT the reference to samadhi, plus added much new language from famous Koan stories about expressing truth through acts without words, and about the specialness of Zazen:
ZCI: Thus, transcending the profane and surpassing the holy are always contingent on the condition of dhyana [meditation for concentration states]; shedding [this body] while seated and fleeing [this life] while standing are necessarily dependent on the power of samadhi.
FZ: 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, using the opportunity provided by a finger, a banner, a needle or a mallet, and meeting realisation 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 superhuman power. They must represent dignified conduct beyond seeing and hearing. Are they not the 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 sharp witted. If you concentrate your effort single- mindedly, that in itself is wholeheartedly engaging the way. Practice/realisation is naturally undefiled. Going forward is, after all, an everyday affair. In general, in our world and others, in both Indian and China, all equally hold the Buddha-seal. While each lineage expresses its own style, they are all simply devoted to sitting, fully blocked in the resolute stability of zazen. Although they say that there are ten thousand distinctions and a thousand variations, they just wholeheartedly engage the way in zazen.
~~~~~
Dogen CUTS OUT another reference to samadhi:
CZI: Even if one devotes himself to the practice his entire life, he may still not be in time; how then could one who procrastinates possibly overcome karma? Therefore, an ancient has said, ''Without the power of samadhi, you will meekly cower at death's door." Shutting your eyes, you will end your life in vain; and just as you are, you will drift [in samsara].
FZ: Why leave behind the seat of 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 workings 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.
~~~~~
Dogen CUTS OUT a reference to achieving enlightenment, and adds a big finish:
CZI: Friends in Ch'an, go over this text again and again. Benefitting others as well as ourselves, let us together achieve full enlightenment.
FZ: Please, honoured followers of Zen, long accustomed to groping for the elephant, do not be suspicious of the true dragon. Devote your energies to the way that points directly to the real thing. 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 in such a way for a long time, and you will be such a person. The treasure store will open of itself, and you may use it freely.
~~~
SUMMARY: Dogen substantially rewrote all sections except on the actual posture of Zazen (leg placement), and even greatly rewrote most of those sections. He removed many references to samadhi, observing thoughts and the like. He rewrote or newly added almost everything else about the mindset and significance of Zazen. It marks his evolution of Zazen from sitting for Samadhi and to attain enlightenment, to Zazen as itself the sitting of Buddha, Zazen is the samadhi, the Koan realized, without thought of stages and attainments.
Foiks who claim that Dogen just copied or plagiarized the Zuòchán Yí are just making stories to muddy the name of Dogen.
Gassho, J
stlah
). Because everything is in a sense everything else (but also a thing and therefore not everything else) to only view the provisional is seeing things from one side. I think Dogen's line "You are playing in the entranceway, but you are still short of the vital path of emancipation", is about just this. To be a Buddha is in a sense to be beyond good and evil, like and dislike, but still retaining them in their nature. It's a position where all things are embraced both as themselves in their thinghood but also inherent in all other things. So when were stilling Zazen we are just letting things be themselves and seeing them as expressions of the Buddha (ourselves) but when we get up off the cushion we will take the provisional into account again. We do good and don't do evil off the cushion but on the cushion good and evil aren't really apparent. 
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