(For Buddhist History Wonks AND Fukanzazengi Fans Only)
.
Well, not really "forgotten," but a version of Fukanzazengi by Master Dogen that is rarely quoted ... seen as a transition to the much more commonly recited Fukanzazengi we all know and love.
The most widely read and chanted version in the Soto Zen world is the "Rufu-bon" (流布本 or "Popular Edition"), while the early Tenpuku (天福, referring to the Era Name during which it was written, also called the Shinpitsu 真筆 version because we have a manuscript of it in Master Dogen's own handwriting, above and below) is much less widely cited ... in fact, rarely. It is considered that it does not represent Master Dogen's fully mature development of Shikantaza, but is rather a "work in progress." Okumura Roshi tells the story ...
Below are sections of the earlier Tenpuku that are very different from the later "Popular" version (and some additions to the Popular not found in the earlier version.) I do not include minor differences that, following Okumura Roshi's opinion, seem to be more in the way of grammar changes or slight rewordings. As an example of such minor differences:
Early: Originally, the Way is complete and universal. How can we distinguish practice from verification?
Later: The Way is originally perfect and all-pervading; how could it be contingent on practice and enlightenment?
However, I will include a couple where, I feel, the earlier version is clearer in meaning than the "fancier" later version meant to say about the same thing.
Why did Master Dogen make these changes? If you would like to know more, I dive into the mystery in this Treeleaf Podcast episode here ...
.
.
~ ~ ~
OMITTED:
We should know that the aeons of transmigration in samsara is caused by the discrimination of one moment. The path of delusion in the dusty world is also caused by ceaseless evaluation. If you want to thoroughly transcend even enlightenment, you should simply understand how to settle down right here.
...
EARLY: Therefore, turn from the study of only words and letters, and withdraw, turn the light inwards, and illuminate the Self. (Doing so), your body and mind will drop off naturally, and the original-self will manifest itself. If you wish to attain such, practise zazen immediately.
LATER: 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.
...
EARLY: Do not think of either good or evil. Do not be concerned with either right or wrong. Put aside the operation of your intellect, volition and consciousness. Stop considering things with you memory, imagination and contemplation.
LATER: 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. [ADDED:] Have no designs on becoming a buddha. How could that be limited to sitting or lying down?
...
OMITTED:
When thought arises, be aware of it. When you are aware of it, it will disappear. Put aside everything outside continuously, and make yourself into one piece. This is the essential art of zazen.
ZUOCHAN YI:
When thought arises, be aware of it. When you are aware of it, it will disappear. Put aside everything outside continuously, and make yourself into one piece.
...
ADDED in LATER VERSION:
The zazen I speak of is not meditation practice. It is simply the Dharma gate of peace and [joy], the totally culminated awakening. It is the koan realised; traps and snares can never reach it.
...
OMITTED:
If you attain its significance, the four great elements [of your body] will naturally become light and peaceful. Your mind will be fresh and sharp, your mindfulness will become clear. The taste of Dharma will support your mind and make it tranquil, pure and joyful. Then your everyday activities will become in accord with the true nature.
...
OMITTED:
At all times, you should protect and maintain the power of samadhi. You should study it thoroughly and transcend the upper barrier. Do not rely upon anything. Do not be attached even to the enlightenment, but just be yourself. Therefore, you should never stagnate anywhere. This is the completion of the Way. Truly, the single practice of meditation is the highest and most superior. First understand the Way completely and then actualize it in your practice even a little bit. You can do it only in this practice. When Shakyamuni picked a flower up, Mahakashapa smiled at it. Huiko silently made prostration and obtained the marrow of Bodhidharma’s Way. They attained the great liberation being assisted by the blessing power [of samadhi]. Why don’t you, the bodhisattvas who are studying prajna, follow the way?
OMITTED:
[KEPT: Therefore, do not consider whether you are clever or stupid, and do not think of whether you are superior or inferior.] Put aside the six sense organs and look at the Way as a whole. Without raising any single thought, sit completely in the midst of the ten-direction world. On the whole, in this world and in the other worlds, there are no different teachings in Buddha dharma.
ADDED IN LATER VERSION:
Practice/realisation is naturally undefiled. Going forward is, after all, an everyday affair.
EARLY: [All the Ancestors] wholeheartedly practise to turn around the body and the head. Although their characters were diverse, each of them encouraged to go back to and meet their Self.
LATER: 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.
...
EARLY: ... do not be scared by the real dragon. Follow the regulations which were established by Zen master Hyakujo (Baizhang). Embody the Way of Bodhidharma thoroughly. Do not worry about the wind blowing against your ears. Do not be surprised by the echo made by tongues. If you practise suchness continuously, you will be suchness. You should open your own treasure-house and use it at will.
LATER: ... 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.
Gassho, Jundo
stlah
Todays essay continues from my earlier post ... From Zuòchán Yí to Zazengi (LINK) ... which looks at an even earlier Zen text that influenced the Fukanzazengi.
BELOW: Detail of the closing lines of the Tenpuki version. The third line from the left gives the date of composition: First Year of the Tenpuku Era, Fifteenth Day of the Seventh Month (Tenpuku gan’nen chūgen no hi), while the penultimate line provides the locale: “Written at Kannon Dōri’in,” a hall within the Kōshōji temple complex. The final squiggle, which looks a little bit like a moon rising between two mountain peaks, is Dōgen’s signature.
.
.
image.png
Opening lines of the Tenpuku manuscript (1233) of Fukanzazengi in Dogen's own calligraphy.
Opening lines of the Tenpuku manuscript (1233) of Fukanzazengi in Dogen's own calligraphy.
Well, not really "forgotten," but a version of Fukanzazengi by Master Dogen that is rarely quoted ... seen as a transition to the much more commonly recited Fukanzazengi we all know and love.
The most widely read and chanted version in the Soto Zen world is the "Rufu-bon" (流布本 or "Popular Edition"), while the early Tenpuku (天福, referring to the Era Name during which it was written, also called the Shinpitsu 真筆 version because we have a manuscript of it in Master Dogen's own handwriting, above and below) is much less widely cited ... in fact, rarely. It is considered that it does not represent Master Dogen's fully mature development of Shikantaza, but is rather a "work in progress." Okumura Roshi tells the story ...
The first version of the Fukanzazengi dates from Dogen’s ‘wandering’ period (1227-31). In fact, several of his pivotal works including Bendowa- (1231), Maka Hannya Haramitsu, Genjokoan (both 1233) were written in this period when he either had no temple, or was just beginning to establish his monastic community. ... Dogen wrote the first version of his Fukanzazengi (Universal Recommendation for Zazen) for a lay disciple, possibly as early as 1227 immediately after his return from China. This version did not survive, so we don’t know exactly what it contained. The first version we have is the Tenpuku-bon (or Shinpitsu) version, dated and signed 1233. He continued to rework his text for another ten years. A number of variants exist and it informs several chapters of the Shobogenzo: Zazengi, Zazenshin, and so on. In many ways, this work underpins all his later writing. Scholars believe the Rufu-bon (popular version) was finished around 1244. [Both extant versions of Fukanzazengi are written in Classical Chinese rather than the Classical Japanese Dōgen used to compose his famous Shōbōgenzō.]
Early: Originally, the Way is complete and universal. How can we distinguish practice from verification?
Later: The Way is originally perfect and all-pervading; how could it be contingent on practice and enlightenment?
However, I will include a couple where, I feel, the earlier version is clearer in meaning than the "fancier" later version meant to say about the same thing.
Why did Master Dogen make these changes? If you would like to know more, I dive into the mystery in this Treeleaf Podcast episode here ...
.
.
~ ~ ~
OMITTED:
We should know that the aeons of transmigration in samsara is caused by the discrimination of one moment. The path of delusion in the dusty world is also caused by ceaseless evaluation. If you want to thoroughly transcend even enlightenment, you should simply understand how to settle down right here.
...
EARLY: Therefore, turn from the study of only words and letters, and withdraw, turn the light inwards, and illuminate the Self. (Doing so), your body and mind will drop off naturally, and the original-self will manifest itself. If you wish to attain such, practise zazen immediately.
LATER: 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.
...
EARLY: Do not think of either good or evil. Do not be concerned with either right or wrong. Put aside the operation of your intellect, volition and consciousness. Stop considering things with you memory, imagination and contemplation.
LATER: 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. [ADDED:] Have no designs on becoming a buddha. How could that be limited to sitting or lying down?
...
OMITTED:
When thought arises, be aware of it. When you are aware of it, it will disappear. Put aside everything outside continuously, and make yourself into one piece. This is the essential art of zazen.
ZUOCHAN YI:
When thought arises, be aware of it. When you are aware of it, it will disappear. Put aside everything outside continuously, and make yourself into one piece.
...
ADDED in LATER VERSION:
The zazen I speak of is not meditation practice. It is simply the Dharma gate of peace and [joy], the totally culminated awakening. It is the koan realised; traps and snares can never reach it.
...
OMITTED:
If you attain its significance, the four great elements [of your body] will naturally become light and peaceful. Your mind will be fresh and sharp, your mindfulness will become clear. The taste of Dharma will support your mind and make it tranquil, pure and joyful. Then your everyday activities will become in accord with the true nature.
...
OMITTED:
At all times, you should protect and maintain the power of samadhi. You should study it thoroughly and transcend the upper barrier. Do not rely upon anything. Do not be attached even to the enlightenment, but just be yourself. Therefore, you should never stagnate anywhere. This is the completion of the Way. Truly, the single practice of meditation is the highest and most superior. First understand the Way completely and then actualize it in your practice even a little bit. You can do it only in this practice. When Shakyamuni picked a flower up, Mahakashapa smiled at it. Huiko silently made prostration and obtained the marrow of Bodhidharma’s Way. They attained the great liberation being assisted by the blessing power [of samadhi]. Why don’t you, the bodhisattvas who are studying prajna, follow the way?
OMITTED:
[KEPT: Therefore, do not consider whether you are clever or stupid, and do not think of whether you are superior or inferior.] Put aside the six sense organs and look at the Way as a whole. Without raising any single thought, sit completely in the midst of the ten-direction world. On the whole, in this world and in the other worlds, there are no different teachings in Buddha dharma.
ADDED IN LATER VERSION:
Practice/realisation is naturally undefiled. Going forward is, after all, an everyday affair.
EARLY: [All the Ancestors] wholeheartedly practise to turn around the body and the head. Although their characters were diverse, each of them encouraged to go back to and meet their Self.
LATER: 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.
...
EARLY: ... do not be scared by the real dragon. Follow the regulations which were established by Zen master Hyakujo (Baizhang). Embody the Way of Bodhidharma thoroughly. Do not worry about the wind blowing against your ears. Do not be surprised by the echo made by tongues. If you practise suchness continuously, you will be suchness. You should open your own treasure-house and use it at will.
LATER: ... 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.
Gassho, Jundo
stlah
Todays essay continues from my earlier post ... From Zuòchán Yí to Zazengi (LINK) ... which looks at an even earlier Zen text that influenced the Fukanzazengi.
BELOW: Detail of the closing lines of the Tenpuki version. The third line from the left gives the date of composition: First Year of the Tenpuku Era, Fifteenth Day of the Seventh Month (Tenpuku gan’nen chūgen no hi), while the penultimate line provides the locale: “Written at Kannon Dōri’in,” a hall within the Kōshōji temple complex. The final squiggle, which looks a little bit like a moon rising between two mountain peaks, is Dōgen’s signature.
.
image.png
for positive poetry 優婆塞 台 婆
Comment