We know Master Dogen intended to rewrite the Shobogenzo and add new chapters (as far as I understand) as to come to 100 altogether. It is obvious that chapters such as Kesa-kudoku and Den-e, or both chapters titled “Shin-fukatoku”, - or Hotsu-mujoshin and Hotsu-bodaishin, - would not be included both in his final editing.
- Obviously he did not have such an intention. - He would only choose one of each of such pairs. - And, as I said, - would write this one again too. - (Koun Ejo writes this in addition to the last chapter - Hachi-dainingaku, - listed 95 in the Nishijima-Cross translation, - after the end of the chapter itself) Also he did not include Bendowa, though of course it is not possible that he did not know of it.
But my main intention is to his intention of rewriting all of what was to be included in what was apparently to be the final version of the Shobogenzo. Beside that there were to be new chapters and also it follows that the order was not going to be (as far as I understand) just the chronological order of the 95 or 96 chapters edition which seems to be most popular today.
- I generally thing the rhythm according to which such chapters may be arranged is important, - I guess it would be lost if you just arrange it all according to chronological order, - plus include these double chapters I mentioned above. What I wanted to say here is that realistically, - it seems wrong to relate to all we have in writing ignoring the facts. It was not a perfected work. - One example which seems very clear is in Sanjushichi-bon-bodai-bunpo. (- Chapter 73 in the translation I mentioned) I was looking for what Dogen would say about what “right action” (- known as the fourth lane of the eightfold path) would be. - What he says there generally is just that right action is becoming a monk. (- Paragraph marked 46 in the Nishijima translation) At the end of the chapter it says “Preached to the assembly”, not “written”. - I think at the time there must have been monks in his order, or maybe has been just one monk in his order, - who were or was getting ideas, - perhaps off the Vimalakirti Sutra, or perhaps some other text or texts I don’t know, - of leaving the order and becoming laymen. - I think Master Dogen saw a necessity to relate to that and have these ideas get off these people’s minds. - So, - the chapter may reflect, - in this place I am referring to here, - (which I do consider particularly important, - I mean right action may not be viewed necessarily as the no. 1 possible topic, - but it could not be viewed as unimportant. - Particularly I think we could say it would be what Master Nansen is talking about in his [second] answer in the story recorded in Shinji Shobogenzo 2/54.) a condition or a situation which may have occurred at the time and place when the things were preached, - and not necessarily the actual and exact view we might see of what the lane of right action would be in the field of the teaching of our Master Dogen. - I don’t know if this is the situation, but it does seem more than probable.
- So, I think, - particularly in the right spirit of the teaching of this unique teacher, - that when studying the Shobogenzo we ought to be aware that things may have not necessarily been expressed in the way he that would have ultimately wished had he had the time to complete his work, and subsequently be more cautious in reading, - if at times things might not seem exactly as we would expect, - being clear that this is no disrespect to him but rather an actual following of a realistic attitude.
- And, at the bottom line, - he said - “there are no innovations to be added to the Dharma at all”, (- Shobogenzo Butsudo) and I also linked Matthew 5:18 as the first link (list on the right) here at the blog; - (though the meaning there might be somewhat different) Master Dogen does not create the Buddha Dharma, - he expresses it, - as all teachers. - There aren’t two of these. - So we ought to aspire to understand the universe itself, - or the reality itself, - not cling to the words of anyone in a blind manner. True teachings are never dead, - and ever inexpressible, - so they say. - So we ought to try and figure out things ourselves, - as Master Gensa (- Shobogenzo Ikka-no-myoju) not finding himself eventually able to be deceived by others, as he says. (Paragraph 97 there, the first paragraph in the chapter)
- Obviously he did not have such an intention. - He would only choose one of each of such pairs. - And, as I said, - would write this one again too. - (Koun Ejo writes this in addition to the last chapter - Hachi-dainingaku, - listed 95 in the Nishijima-Cross translation, - after the end of the chapter itself) Also he did not include Bendowa, though of course it is not possible that he did not know of it.
But my main intention is to his intention of rewriting all of what was to be included in what was apparently to be the final version of the Shobogenzo. Beside that there were to be new chapters and also it follows that the order was not going to be (as far as I understand) just the chronological order of the 95 or 96 chapters edition which seems to be most popular today.
- I generally thing the rhythm according to which such chapters may be arranged is important, - I guess it would be lost if you just arrange it all according to chronological order, - plus include these double chapters I mentioned above. What I wanted to say here is that realistically, - it seems wrong to relate to all we have in writing ignoring the facts. It was not a perfected work. - One example which seems very clear is in Sanjushichi-bon-bodai-bunpo. (- Chapter 73 in the translation I mentioned) I was looking for what Dogen would say about what “right action” (- known as the fourth lane of the eightfold path) would be. - What he says there generally is just that right action is becoming a monk. (- Paragraph marked 46 in the Nishijima translation) At the end of the chapter it says “Preached to the assembly”, not “written”. - I think at the time there must have been monks in his order, or maybe has been just one monk in his order, - who were or was getting ideas, - perhaps off the Vimalakirti Sutra, or perhaps some other text or texts I don’t know, - of leaving the order and becoming laymen. - I think Master Dogen saw a necessity to relate to that and have these ideas get off these people’s minds. - So, - the chapter may reflect, - in this place I am referring to here, - (which I do consider particularly important, - I mean right action may not be viewed necessarily as the no. 1 possible topic, - but it could not be viewed as unimportant. - Particularly I think we could say it would be what Master Nansen is talking about in his [second] answer in the story recorded in Shinji Shobogenzo 2/54.) a condition or a situation which may have occurred at the time and place when the things were preached, - and not necessarily the actual and exact view we might see of what the lane of right action would be in the field of the teaching of our Master Dogen. - I don’t know if this is the situation, but it does seem more than probable.
- So, I think, - particularly in the right spirit of the teaching of this unique teacher, - that when studying the Shobogenzo we ought to be aware that things may have not necessarily been expressed in the way he that would have ultimately wished had he had the time to complete his work, and subsequently be more cautious in reading, - if at times things might not seem exactly as we would expect, - being clear that this is no disrespect to him but rather an actual following of a realistic attitude.
- And, at the bottom line, - he said - “there are no innovations to be added to the Dharma at all”, (- Shobogenzo Butsudo) and I also linked Matthew 5:18 as the first link (list on the right) here at the blog; - (though the meaning there might be somewhat different) Master Dogen does not create the Buddha Dharma, - he expresses it, - as all teachers. - There aren’t two of these. - So we ought to aspire to understand the universe itself, - or the reality itself, - not cling to the words of anyone in a blind manner. True teachings are never dead, - and ever inexpressible, - so they say. - So we ought to try and figure out things ourselves, - as Master Gensa (- Shobogenzo Ikka-no-myoju) not finding himself eventually able to be deceived by others, as he says. (Paragraph 97 there, the first paragraph in the chapter)
