Introduction to the Shobogenzo
presents the 95 fascicles of Dogen’s great work along with the understanding on how to become familiar with his writing style.
“The Shobogenzo was written by Master Dogen in the thirteenth century. Reading it is the best way to come to an exact understanding of Buddhist theory, because Master Dogen was outstanding in his ability to understand and explain Buddhism rationally. He recognized the existence of something which is different from thought; that is, reality in action. Action is completely different from intellectual thought and completely different from the perceptions of our senses. So, Master Dogen’s method of thinking is based on action, and because of that, it has some unique characteristics.
The chapters of Shobogenzo usually follow a four-phased pattern. First Master Dogen picks up and outlines a Buddhist idea. In the second phase, he examines the idea very objectively or concretely, in order to defeat idealistic or intellectual interpretations of it. In the third phase, Master Dogen’s expression becomes even more concrete, practical and realistic, relying on the philosophy of action. And in the fourth phase, Master Dogen tries to suggest reality with words. Ultimately, these trials are only trials. But we can feel something that can be called reality in his sincere trials, when we reach the end of each chapter.” – Gudo Nishijima
This is an example of the subjective, objective, action, and reality excerpted from each fascicle that introduces Dogen’s continuing style of composition.
Bendowa Pursuing the Truth [1]
Ben means to make an effort or “to pursue,” do means “the truth,” and wa means “a talk” or “story”. Master Dōgen usually used the word bendo to indicate the practice of Zazen, so Bendowa means a talk about pursuing the truth, or a talk about the practice of Zazen. This volume was not included in the first edition of Shobogenzo. It was found in Kyoto in the Kanbun era (1661-1673) and added to the Shobogenzo when the 95-volume edition was edited by master Hangyo Kozen in the Genroku era (1688-1704).
Subjective: a Buddhist idea
Transmission of the Dharma is authentically transmitted from master to disciple, beginning in prehistoric times, continued by Shakyamuni Buddha. What is the authentic gate? Zazen is the authentic gate through which truth is attained. [6]
Objective: a concrete expression that is not idealistic or an intellectual interpretation
In the Buddha Dharma [in Zazen], practice and experience are completely the same. Practice now is also practice in the state of experience; therefore, a beginner’s pursuit of the truth is just the whole body of the original state of experience.… Because practice is just experience, the experience is endless; and because experience is practice, the practice has no beginning. [10]
Action: a way life of active accomplishment
To experience and enter the Buddha Dharma, one need not always use the worldly wisdom of human beings and gods as a vessel for transcendence of the world. [A case like this] was the devout woman preparing a midday meal who disclosed the state of realization when she saw a stupid old monk sitting in quietness. This did not arrive from her wisdom, did not derive from writing, did not depend on words, and did not depend on talk.; she was aided only by her belief. [17-18]
Reality: a description of reality in words
The following is a poem written by a high-ranking member of government that expresses his accomplishment of the Buddhist Way.
When official business allows, I like to sit in Zazen.
I have seldom slept with my side touching a bed.
Though I have now become Prime Minister,
My fame as a veteran practitioner has spread across the four seas. [14]
Vision Statement
Without confusion or vexation, the truth pursues you.
