Welcome to Scribd, the world's digital library. Read, publish, and share books and documents. See more
Download
Standard view
Full view
of .
Look up keyword
Like this
4Activity
0 of .
Results for:
No results containing your search query
P. 1
Fukan Zazengi - 6 Translations

Fukan Zazengi - 6 Translations

Ratings: (0)|Views: 468 |Likes:
Published by Frederic Lecut
Master Dogen wrote his manual of Zazen (Fukanzazengi) in the 1227. He had just returned from China, and was then just 28 years old.
His object was to popularize the Zen Buddhism style of Bodhidharma, so far pretty well unknown in Japan.
Master Dogen wrote his manual of Zazen (Fukanzazengi) in the 1227. He had just returned from China, and was then just 28 years old.
His object was to popularize the Zen Buddhism style of Bodhidharma, so far pretty well unknown in Japan.

More info:

Published by: Frederic Lecut on Jun 12, 2011
Copyright:Attribution Non-commercial

Availability:

Read on Scribd mobile: iPhone, iPad and Android.
download as PDF, TXT or read online from Scribd
See more
See less

08/22/2013

pdf

text

original

 
Master Dogen’s
Fukanzazengi
6 translations
When he came back from Song China to Japan in 1227, Master Dogen realized thatno one had heard about the way to practice Zazen. Some practitioners asked him towrite a Manual of Zazen (Zazengi).Here are 6 translations of the Manual of Zazen1.Yokoi & Victoria;2.Nishijima & Cross3.Waddell & Abe4.Popular Version, translated by Shohaku Okumura5.Tenpuku Version, translated by Shohaku Okumura6.Form of Zazen, translated by Shohaku OkumuraThe first 5 are translations of Master Dogen's Fukanzazengi. The last one is part of aChinese document called Zenen Shingi (Chanyuan Qingi in Chinese) written byMaster Choro Sosaku (Changlu Zongze in Chinese) existing in China before MasterDogen went there.
Compiled by Frederic Lecut - 2009
 
(1) Yokoi & Victoria; (2) Nishijima Cross(3) Waddell & AbePopular Versiontranslated byShohaku OkumuraTenpuku Versiontranslated byShohaku OkumuraForm of Zazentranslated byShohaku OkumuraNow, when you tracethe source of theWay, you find that itis universal andabsolute. It isunnecessary todistinguish between"practice" and"enlightenment."Now, when weresearch it, the truthoriginally is allaround: why shouldwe rely uponpractice andexperience?The Way is originallyperfect andall-pervading. Howcould it becontingent uponpractice andrealization?Originally, the Wayis complete anduniversal.How can wedistinguish practicefrom enlightenment?Originally, the Wayis complete anduniversal.How can wedistinguish practicefro
 
verification?The supremeteaching is free, sowhy study themeans to attain it?The real vehicleexists naturally: whyshould we put forthgreat effort?The Dharma-vehicleis utterly free anduntrammeled. Whatneed is there for ourconcentrated effort?The Vehicle of Reality is in the Self.Why should wewaste our effortstrying to attain it?The vehicle of Reality is in the Self.Why should wemake effort to attainit?The Way is, needlessto say, very far fromdelusion.Furthermore, thewhole body fartranscends dust anddirt:Indeed, the WholeBody is far beyondthe world's dust.Still more, the WholeBody is free fromdust.Still more, the wholebody is free fromdust.Why, then, beconcerned about themeans of eliminatingthe latter?who could believe inthe means of sweeping andpolishing?Who could believe ina means to brush itclean?Why should webelieve in a meansto sweep it away?Who should believein a means to cleanit away.The Way iscompletely presentwhere you are, so of what use is practiceor enlightenment?In general, we donot stray from theright state: of whatuse, then, are thetip-toes of training?It is never apartfrom you right whereyou are. What use isthere going off hereand there topractice?On the whole, theWay is neverseparated fromwhere we are now.Why should wewander here andOn the whole, theWay is neverseparated fromwhere we are now.Why should wewander here and
Master Dogen's Fukanzazengi - 6 translations - C
ompiled by Ji Ryu – Frederic Lecut - 2009
 
there to practice?there to practice?However, if there isthe slightestdifference in thebeginning betweenyou and the Way,the result will be agreater separationthan betweenheaven and earth.However, if there isa thousandth or ahundredth of a gap,the separation is asgreat as thatbetween heaven andearth;And yet if there isthe slightestdiscrepancy, theWay is as distant asheaven from earth.Yet, if there is theslightest deviation,you will be as farfrom the Way asheaven is fromearth.Yet, if there is theslightest deviation,you will be as farfrom the Way asheaven is fromearth.If the slightestdualistic thinkingarises, you will loseyour Buddha-mind.and if a trace of disagreement arises,we lose the mind inconfusion.If the least like ordislike arises, themind is lost inconfusion.If adverse orfavorable conditionsarise to even a smalldegree, you will loseyour mind inconfusion.If adverse orfavorable conditionsarise to even a smalldegree, you will loseyour mind inconfusion.We should know thatthe aeons of transmigration insamsara is causedby the discriminationof one moment.The path of delusionin the dusty world isalso caused byceaseless evaluation.If you want tothoroughlytranscend evenenlightenment, youshould simplyunderstand how tosettle down righthere.For example, some Proud of our Suppose you gain Even if you are Even if you are
Master Dogen's Fukanzazengi - 6 translations - C
ompiled by Ji Ryu – Frederic Lecut - 2009

Activity (4)

You've already reviewed this. Edit your review.
1 thousand reads
1 hundred reads
dducati_1 liked this
Criss liked this

You're Reading a Free Preview

Download
/*********** DO NOT ALTER ANYTHING BELOW THIS LINE ! ************/ var s_code=s.t();if(s_code)document.write(s_code)//-->