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Master Dogen’s Shobogenzo #4
Master Dogen’s Shobogenzo, Book 4
This translation, supported by the Japan Foundation, makes a strong claim to be the definitive translation of the 95 chapter edition of Shobogenzo, the essential Japanese Buddhist text, written in the 13th century by Zen Master Dogen. Shobogenzo Book 4, the final book in this four volume set, contains chapters 73 to 95, plus two additional chapters in the Appendices. Well-known chapters include Dai Shugyo (Great Practice); Shukke (Transcending Family Life); and Shoji (Life and Death). Book 4 maintains the highest standards of translation, with a clear style that rigorously follows the original words of Master Dogen.
265 pages, Paperback
Published May 23, 2006
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Displaying 1 - 2 of 2 reviews
September 8, 2015
I've been reading and blogging about my experience of reading Shobogenzo over the last 4 years at www.it-all-just-is.com. It's been quite an experience! I can't recommend Dogen highly enough. Shobogenzo is enigmatic, infuriating, wise, tough as hell, and a delight to read; a wonderful puzzle, like life itself. It's changed my life for the better, enabling me to face the challenges of being alive here and now, and along with regular zazen practice, given me peace of body and mind. Something I thought would never happen. I am pleased to have made its acquaintance and look forward to reading it all again.
July 13, 2024
"There is a very easy way to become buddha {sic]. Not committing wrongs, being without attachment to life-and-death; showing deep compassion for all living beings, venerating those above and pitying those below; being free of mind that dislikes the ten thousand things and free of the mind that desires them; the mind being without thought and without grief: this is called buddha [sic]. Look for nothing else."
This book showcases the brilliance of Dogen's mystical, yet practical, vision, along with his sectarianism that unfortunately makes the text less relevant for a modern-day layperson. The translation also seems true to the text as it often seems to strike a good balance between poetic mysticism and practical clarity, though some of the interpretations by the translator are overly simplified/straightforward.
Dogen's spirituality is beautiful in the sense that it venerates the 'normal' activities of a monk. His expression of nonduality is being Buddha by (just) doing what the Buddha does: wear robes, eat meals with one bowl, and sit in the balanced state of samadhi and prajna. A great insight from the translators is that subject and object are made one through action, thought in the absolute sense, everything is just the way it is.
Nishijima and Cross often amazingly manage to bring Dogen's poetic and often obscure phrases down to earth. Sometimes, though, I find their interpretations a bit hard to believe since it seems too straightforward.
One way Dogen's philosophy (or at least its presentation here) could be interpreted is that it is simply Buddhist orthodoxy, which downplays the importance of Enlightenment and therefore not giving accurate or reliable means to achieve it. Modern Soto Zen seems deeply affected by this.
Another problem with the translation is that it frequently tries to reduce any high concept. While this is good to prevent fetishization, frequently it can be unhelpful or potentially simply incorrect. As plagues many Zen texts, there is a lack of capitalisation that can lead to confusion - for example, not capitalising 'buddha' or 'mind'. Samadhi, which is usually left as Sanskrit in translation, is translated here as 'balanced state', which is fine, but nonstandard. However, Nishijima also had some great insights, such as this one: "Buddhism ... is not a spiritual religion but a religion of reality, and so it reveres conduct. Thus Buddhism values the action of making real offerings ... The value is in the serving of the offering itself, which is just Buddhist conduct."
Back to positives about Dogen: one clever thing he does is make sure that the reader doesn't take any phenomena for granted. Something seemingly ordinary can be miraculous, and the unusual and magical can be mundane. This informs his spirituality of doing activities in the balanced state being subline and Enlightenment itself. Some of Dogen's more mystical chapters are beautiful and astounding; Buddhas Alone, Together With Buddhas (Chapter 91) is a favourite of mine.
Unfortunately, this text is mostly geared towards monks and is often deeply sectarian and not applicable to most people. Dogen believes that a layperson can't achieve Enlightenment and that a monk breaking the precepts has more merit than a layperson observing the precepts. I wonder what benefit a layperson gets from reading this text, other than getting more motivation to become a monk/nun. There are also many chapters that explain the customs of a monastery, with little spiritual or esoteric meaning, though I appreciate the importance that Dogen bestows to the details. Dogen was in a monastic setting most of his life, and I suspect this really biased his thinking against householders. Being a monk can be very beneficial spiritually, but in practice monasteries are not necessarily the best or even good places to practice. Ultimately, how does Dogen know that only monks can achieve Enlightenment? Doesn't it disregard other traditions and contradict empirical evidence.
Dogen also says that the Plaform Sutra is a fake text, which I don't think is shared with most Buddhists. Many chapters are also devoted to harshly criticising other within and outside the Zen tradition.
Nishijima also disingenuously interprets leaving home as 'transcending secular values', when really it seems clear to me that Dogen means it quite literally. Another strange interpretation made by Nishijima is doubting the existence of literal reincarnation, even when Dogen devotes a whole chapter to karma in different lifetimes.
Overall, the earlier books in this series seem more profound. I suspect this reflects Dogen becoming more sectarian as he aged. Consequently, this book has limited value for a layperson, though there are some spiritual gems. Dogen may have been a spiritual genius, but he still isn't immune from sectarianism. The translators have done a good job overall, and have a mostly good grasp of Dogen, but sometimes I think they get it completely wrong and therefore I can't say they are totally reliable.
My advice is to not rely on this text alone for Dogen. Best to get a collection of Dogen's best texts that are relevant for everyone, even if (and perhaps because) they are so difficult to understand.
Other good quotes:
- "The action of buddha [sic] takes place in unison with the whole Earth and takes place together with all living beings. If it does not include all, it is never the action of buddha [sic]."
- "For in the Buddha-Dharma we treat evil people through the method of silence."
- "Even if we try to be other than ourselves, we are ourselves."
- "As we continue investigating, an evident truth is present; it is, namely, the vigorous activity of the mind [sic?] alone."
This book showcases the brilliance of Dogen's mystical, yet practical, vision, along with his sectarianism that unfortunately makes the text less relevant for a modern-day layperson. The translation also seems true to the text as it often seems to strike a good balance between poetic mysticism and practical clarity, though some of the interpretations by the translator are overly simplified/straightforward.
Dogen's spirituality is beautiful in the sense that it venerates the 'normal' activities of a monk. His expression of nonduality is being Buddha by (just) doing what the Buddha does: wear robes, eat meals with one bowl, and sit in the balanced state of samadhi and prajna. A great insight from the translators is that subject and object are made one through action, thought in the absolute sense, everything is just the way it is.
Nishijima and Cross often amazingly manage to bring Dogen's poetic and often obscure phrases down to earth. Sometimes, though, I find their interpretations a bit hard to believe since it seems too straightforward.
One way Dogen's philosophy (or at least its presentation here) could be interpreted is that it is simply Buddhist orthodoxy, which downplays the importance of Enlightenment and therefore not giving accurate or reliable means to achieve it. Modern Soto Zen seems deeply affected by this.
Another problem with the translation is that it frequently tries to reduce any high concept. While this is good to prevent fetishization, frequently it can be unhelpful or potentially simply incorrect. As plagues many Zen texts, there is a lack of capitalisation that can lead to confusion - for example, not capitalising 'buddha' or 'mind'. Samadhi, which is usually left as Sanskrit in translation, is translated here as 'balanced state', which is fine, but nonstandard. However, Nishijima also had some great insights, such as this one: "Buddhism ... is not a spiritual religion but a religion of reality, and so it reveres conduct. Thus Buddhism values the action of making real offerings ... The value is in the serving of the offering itself, which is just Buddhist conduct."
Back to positives about Dogen: one clever thing he does is make sure that the reader doesn't take any phenomena for granted. Something seemingly ordinary can be miraculous, and the unusual and magical can be mundane. This informs his spirituality of doing activities in the balanced state being subline and Enlightenment itself. Some of Dogen's more mystical chapters are beautiful and astounding; Buddhas Alone, Together With Buddhas (Chapter 91) is a favourite of mine.
Unfortunately, this text is mostly geared towards monks and is often deeply sectarian and not applicable to most people. Dogen believes that a layperson can't achieve Enlightenment and that a monk breaking the precepts has more merit than a layperson observing the precepts. I wonder what benefit a layperson gets from reading this text, other than getting more motivation to become a monk/nun. There are also many chapters that explain the customs of a monastery, with little spiritual or esoteric meaning, though I appreciate the importance that Dogen bestows to the details. Dogen was in a monastic setting most of his life, and I suspect this really biased his thinking against householders. Being a monk can be very beneficial spiritually, but in practice monasteries are not necessarily the best or even good places to practice. Ultimately, how does Dogen know that only monks can achieve Enlightenment? Doesn't it disregard other traditions and contradict empirical evidence.
Dogen also says that the Plaform Sutra is a fake text, which I don't think is shared with most Buddhists. Many chapters are also devoted to harshly criticising other within and outside the Zen tradition.
Nishijima also disingenuously interprets leaving home as 'transcending secular values', when really it seems clear to me that Dogen means it quite literally. Another strange interpretation made by Nishijima is doubting the existence of literal reincarnation, even when Dogen devotes a whole chapter to karma in different lifetimes.
Overall, the earlier books in this series seem more profound. I suspect this reflects Dogen becoming more sectarian as he aged. Consequently, this book has limited value for a layperson, though there are some spiritual gems. Dogen may have been a spiritual genius, but he still isn't immune from sectarianism. The translators have done a good job overall, and have a mostly good grasp of Dogen, but sometimes I think they get it completely wrong and therefore I can't say they are totally reliable.
My advice is to not rely on this text alone for Dogen. Best to get a collection of Dogen's best texts that are relevant for everyone, even if (and perhaps because) they are so difficult to understand.
Other good quotes:
- "The action of buddha [sic] takes place in unison with the whole Earth and takes place together with all living beings. If it does not include all, it is never the action of buddha [sic]."
- "For in the Buddha-Dharma we treat evil people through the method of silence."
- "Even if we try to be other than ourselves, we are ourselves."
- "As we continue investigating, an evident truth is present; it is, namely, the vigorous activity of the mind [sic?] alone."
Displaying 1 - 2 of 2 reviews