Colophon: “Presented to the assembly of the Yoshimine Temple, Echizen Province, on the ninth day, the third month, the second year of the Kangen Era [1244].”
Translated by Dan Welch and the Editor.
There is no record that Dogen held a practice period in 1244. His silence may reflect the intensity of monastery construction and organization. A number of monks arrived in the seventh month.
On the eighteenth day of the seventh month, one day after Rujing’s memorial day, Dogen moved from Yoshimine Temple to his new monastery. He opened its dharma hall and named it Daibutsu (Great Buddha) Monastery.
On the fourteenth day of the eighth month, Dogen made a vow to hand carve a Buddha image for the monastery.
On the first day of the ninth month, a ceremony marking completion of the dharma hall was performed.
On the third day of the eleventh month, a framework-raising ceremony for the monks’ hall was performed.
Dogen gave six formal talks in 1244.
DAIBUTSU MONASTERY PERIOD
1245
77. SPACE (KOKŪ)
After a year’s break, Dogen delivered a short text to his community as his first presentation of the Treasury of the True Dharma Eye at the Daibutsu Monastery. In this text, he presents his understanding of space as a boundless and indescribable state of meditation.
Colophon: “This was presented to the assembly of the Daibutsu Monastery, Echizen Province, on the sixth day, the third month, the third year of the Kangen Era [1245].”
Translated by Alan Senauke and the Editor.
78. EATING BOWL (HOU)
Dogen delivered “Eating Bowl” to students at the new monastery six days after “Space.” The Buddhist eating bowl is also a begging bowl. Along with the robe, it is a symbol of home leavers and dharma transmission. Here Dogen presents a Zen understanding of the bowl.
Colophon: “Presented to the assembly of the Daibutsu Monastery, Echizen Province, on the twelfth day, the third month, the third year of the Kangen Era [1245].”
Translated by Peter Levitt and the Editor.
79. PRACTICE PERIOD (ANGO)
The first summer practice period at the Daibutsu Monastery started, as was customary, on the full-moon day of the fourth month. It seems that a full-scale monastic compound had been completed by this time. Dogen offers meticulous descriptions of practice period activities in the monastery.
Colophon: “Presented to the assembly of the Daibutsu Monastery, Echizen Province, on the thirteenth day, the sixth month, during the summer practice period, in the third year of the Kangen Era [1245].”
Translated by Norman Fischer and the Editor.
80. SEEING OTHERS’ MINDS (TASHIN TSŪ)
In the heat of summer, close to the end of the practice period, Dogen expanded and edited a large section of “Ungraspable Mind” (later version), which had not been presented to the community. Then he delivered this text under a new title to his students. In this fascicle he focuses on the story of a Zen master challenging a miracle worker. He sharply criticizes different Chinese Zen masters’ comments on the story.
Colophon: “Presented to the assembly at the Daibutsu Monastery, Echizen Province, on the fourth day, the seventh month, the third year of the Kangen Era [1245].”
Translated by Michael Wenger and the Editor.
81. KING WANTS THE SAINDHAVA (ŌSAKU SENDABA)
In midwinter, three months after the end of the first practice period at the Daibutsu Monastery, Dogen delivered “King Wants the Saindhava.” He examines ancient Zen masters’ commentaries on the word saindhava. Its multiple meanings require mind-to-mind transmission for others to understand its implications.
Colophon: “Presented to the assembly of the Daibutsu Monastery on the twenty-second day, the tenth month, the third year of the Kangen Era [1245].”
Translated by Josho Pat Phelan and the Editor.
Dogen gave fifteen formal talks in 1245.
EIHEI MONASTERY PERIOD
1246
Dogen did not write or deliver any fascicle of the Treasury of the True Dharma Eye during the second practice period at the Daibutsu Monastery. It seems that his teaching focus shifted toward creating detailed monastic guidelines, and giving frequent formal talks for his practicing community.
On the full-moon day of the sixth month, Dogen renamed his training center the Eihei (Eternal Peace) Monastery. On this day he completed the Guidelines for Officers of the Eihei Monastery, Echizen Province, Japan.
82. INSTRUCTIONS ON KITCHEN WORK (JI KUIN MON)
Soon after the end of the practice period, at the beginning of autumn, Dogen delivered “Instructions on Kitchen Work” to his community.
Similar to his earlier “Guidelines for the Auxiliary Cloud Hall at the Kannondori Kosho Gokoku Monastery,” this was initially written as monastic guidelines but was later included in the Eihei-ji edition of the Treasury of the True Dharma Eye.
There is a section on duties of the head cook in Guidelines for Officers of the Eihei Monastery, Echizen Province, Japan, which he wrote in Chinese two months earlier. But this text, composed in Japanese, seems to be directed to monks and kitchen workers less experienced or educated than the head cook.
Introductory note: “Presented to the assembly on the sixth day, the eighth month, the fourth year of the Kangen Era [1246].”
Translated by Peter Levitt and the Editor.
83. LEAVING THE HOUSEHOLD (SHUKKE)
In midautumn Dogen presented “Leaving the Household” as the only fascicle of the Treasury of the True Dharma Eye delivered to his community at the Eihei Monastery.
This is the last-dated piece in the seventy-five-fascicle version (which is identified by Ejo as the “early written version”) of the Treasury of the True Dharma Eye. The grouping of this version was to be completed sometime after this.
Dogen begins with a Zen reference on receiving precepts and leaving the household, but relies on quotations from the larger body of Buddhist scriptures. He says, “Unsurpassable enlightenment is fulfilled at the moment you leave the household and receive the precepts. It is not fulfilled other than on this day.”
Colophon: “Presented to the assembly of the Eihei Monastery, Echizen Province, on the fifteenth day, the ninth month, the fourth year of the Kangen Era [1246].”
Translated by Peter Levitt and the Editor.
Dogen gave seventy-five formal talks in 1246.
In the third month, Tokiyori Hojo became the fifth regent of the Kamakura government. (After the death of the first Shogun, Yoritomo Minamoto, in 1199, successive members of the Hojo Clan became regents of the Kamakura government, gradually taking power. Tokiyori was the one who took full power.) One of the first things he did was to invite Dogen to Kamakura.
1247
Dogen was at the Eihei Monastery during the practice period.
He gave thirty-five formal talks this year. It is possible that he was working on restructuring of the Treasury of the True Dharma Eye—the seventy-five- and twelve-fascicle versions.
On the third day of the eighth month, he left for Kamakura to teach laypeople, primarily leaders of the samurai government.
Dogen gave the precepts to a number of people, including Tokiyori. Tokiyori asked Dogen to stay longer and open a monastery in Kamakura, but Dogen declined. Aside from the ten poems he gave Tokiyori’s wife, practically none of Dogen’s writings remain from this period.
1248
On the thirteenth day of the third month, Dogen returned to the Eihei Monastery, ready to lead the practice period.
He gave fifty-two formal talks this year.
1249
In the first month, Dogen completed the Guidelines for the Study Hall at the Kissho Mountain, Eihei Monastery.
He gave fifty-eight formal talks this year.
1250
On the eleventh day of the first month, Dogen delivered “Washing the Face” for the third time.
He gave fifty-one formal talks this year.
1
251
Dogen gave sixty-nine formal talks this year.
1252
Dogen revised “Actualizing the Fundamental Point.” He may have been still working on restructuring of the Treasury of the True Dharma Eye— the seventy-five- and twelve-fascicle versions.
He gave fifty-one formal talks this year.
He became sick in the autumn.
1253
84. EIGHT AWAKENINGS OF GREAT BEINGS (HACHI DAININ GAKU)
At the beginning of the year—the sixth day of the first month—Dogen wrote “Eight Awakenings of Great Beings.” The text consists largely of quotations from the Pari-nirvana Admonition Outline Sutra. He only added some simple interpretations of Shakyamuni Buddha’s last words. Clearly, as Ejo suggests in his colophon, Dogen intended to mirror the Buddha’s last words in his own final teaching.
Colophon: “Written at the Eihei Monastery on the sixth day, the first month, the fifth year of the Kencho Era [1253].”
Ejo’s colophon: “Now, on the day before the end of the practice period in the seventh year of the Kencho Era [1255], I have asked Secretary Gien to copy this. I have also proofread it today. This text was written by our late master during his last illness. He rewrote all [seventy-five] fascicles of the Treasury of the True Dharma Eye he had written in kana [mixture of ideographs and Japanese phonetics]. He wanted to add recently written fascicles and altogether create a one-hundred-fascicle version. He started writing this text as the twelfth fascicle [of the recently written pieces]. Then his sickness advanced, and the compilation of the entire text had to stop. Thus, this fascicle is the last teaching left behind by our late master. Unfortunately, we are unable to see the one-hundred-fascicle-version manuscript. It is indeed most regrettable. Those who long for our late master should not fail to copy and maintain this fascicle. It is the last admonition of Shakyamuni Buddha, as well as that of our late master.”
Translated by Reb Anderson and the Editor.
There is no record of Dogen’s formal talks in 1253.
On the eighth day of the seventh month, Dogen became sick again. Gikai attended to him.
On the fourteenth day of the same month, Dogen appointed Ejo the second abbot of the Eihei Monaster, giving him a robe Dogen himself had sewn.
On the fifth day of the eighth month, at Yoshishige Hatano’s request, Dogen left for Kyoto to treat his sickness.
On the fifteenth day of the eighth month, under a harvest moon, he wrote a poem.
In autumn
even though I may
see it again,
how can I sleep
with the moon this evening?
On the twenty-eighth day of the eighth month, Dogen passed away at his lay student Kakunen’s residence in the city of Kyoto.
FASCICLES NOT DATED BY DOGEN
85. KARMA IN THE THREE PERIODS (SANJI GŌ)
Dogen did not have time to complete and date this manuscript on the general Buddhist theme of karma. It was included, most likely by Ejo, in the twelve-fascicle version of the Treasury of the True Dharma Eye as a later manuscript than those in the seventy-five-fascicle version. (The twelve-fascicle version also includes some earlier texts that are strictly for home leavers.)
Ejo’s colophon: “This was copied at the head monk’s office at the Eihei Monastery on the ninth day, the third month, the fifth year of the Kencho Era [1253].”
Translated by Mel Weitsman and the Editor.
86. FOUR HORSES (SHIME)
A brief text commenting on some selections from pre-Mahayana and Mahayana sutras, “Four Horses” is known as part of the twelve-fascicle version text.
Ejo’s colophon: “On a summer practice day of the seventh year of the Kencho Era [1255], I have copied my late master’s draft.”
Translated by Peter Levitt and the Editor.
87. VIRTUE OF HOME LEAVING (SHUKKE KUDOKU)
Dogen radically expanded his text on a common Buddhist theme that he had brought up in 1246 with “Leaving the Household.” “Virtue of Home Leaving” was included in the twelve-fascicle version as the leading piece.
Ejo’s colophon: “A day during the summer practice period, the seventh year of the Kencho Era [1255].”
Translated by Paul Haller and the Editor.
88. MAKING OFFERINGS TO BUDDHAS (KUYŌ SHOBUTSU)
Dogen describes various offerings to buddhas, suggesting that such offerings are essential practice for enlightenment. This is one of the fascicles Ejo included in the twelve-fascicle version.
Ejo’s colophon: “[Edited during] The summer practice period, the seventh year of the Kencho Era [1265].”
Translated by Natalie Goldberg and the Editor.
89. TAKING REFUGE IN BUDDHA, DHARMA, AND SANGHA (KIE BUPPŌSŌ)
This fascicle is also called “Taking Refuge in the Three Treasures” (Kie Sambō). As Ejo says in his colophon, Dogen did not edit it. After Dogen’s death, it was put in the twelve-fascicle version as one of the “recently written pieces.”
Ejo’s colophon: “Copying of this draft written by our late master was completed on a day of the summer practice period in the seventh year of the Kencho Era [1255]. He could not revise and finalize the manuscript, although he would have made some additions and deletions in the process of editing. Since this is no longer possible, I have preserved his draft as it is.”
Translated by Gyokuko Carlson, Kyogen Carlson, and the Editor.
90. IDENTIFYING WITH CAUSE AND EFFECT (SHINJIN INGA)
Examining the same theme as “Great Practice,” and possibly written later, “Identifying with Cause and Effect” shows Dogen’s mature thinking about cause and effect. Undated and perhaps unedited by Dogen, this fascicle was collected in the twelve-fascicle version.
Ejo’s colophon: “During the summer practice period in the seventh year of the Kencho Era [1255], I copied our late master’s draft. There may be a second or final version edited by him, but I have used his draft for the time being.”
Translated by Katherine Thanas and the Editor.
91. MONK OF THE FOURTH-STAGE MEDITATION (SHIZEN BIKU)
This short piece, interwoven with quotations from pre-Mahayana and Mahayana sutras, is also undated and unedited. It is one of Dogen’s later pieces placed in the twelve-fascicle version.
Ejo’s colophon: “Copied from a draft [by Dogen] during the practice period of the seventh year of the Kencho Era [1255].”
Translated by Andy Ferguson and the Editor.
92. ONLY A BUDDHA AND A BUDDHA (YUIBUTSU YOBUTSU)
Basing his title on a phrase from the Lotus Sutra, Dogen explains in simple language that the full experience of dharma can be passed on only from a buddha to a buddha. This text was not found in either the seventy-five or the twelve-fascicle version. Perhaps Dogen gave it to one of his students in an early time but did not keep a copy of it. It was part of the twenty-eight-fascicle version, transmitted at the Eihei Monastery, and later known as the Secret Treasury of the True Dharma Eye. It was included in Kozen’s edition.
Translated by Edward Brown and the Editor.
93. BIRTH AND DEATH (SHŌJI)
“Life and death” are often described as “birth and death” in Buddhism, with the understanding that each individual is born and dies in each moment. Like “Only a Buddha and a Buddha,” this short fascicle was included in Kozen’s edition. It seems to be one of Dogen’s earliest pieces, as the writing style and vocabulary are similar to those in “Actualizing the Fundamental Point” and “Undivided Activity.”
Translated by Arnold Kotler and the Editor.
94. HEART OF THE WAY (DŌSHIN)
The short text “Heart of the Way” was originally titled “The Buddha Way” (Butsudō), but Kozen renamed it, since there was already another fascicle with that title. Here, Dogen refers to such lay practices as creating a buddha image and printing copies of the Lotus Sutra.
Translated by Peter Levitt and the Editor.
95. RECEIVING THE PRECEPTS (JUKAI)
In the twelve
-fascicle version, the short undated text “Receiving the Precepts” is second, after “Leaving the Household.” Like some other fascicles of this version, it may have been written in the last part of Dogen’s life. Drawing examples from ancient Zen masters, Dogen explains the significance of receiving the precepts and describes the procedure for an ordination ceremony.
Translated by Michael Wenger and the Editor.
96. ONE HUNDRED EIGHT GATES OF REALIZING DHARMA (IPPYAKUHACHI HŌMYŌ MON)
Unlike other fascicles of the Treasury of the True Dharma Eye, most of “One Hundred Eight Gates of Realizing Dharma” is a long quotation from one sutra. This undated piece lacks a usual introductory section, and Dogen’s explanation appears very briefly at the end. It seems to be a rough draft written during the last part of his life. It is placed in the twelve-fascicle version immediately before Dogen’s last known text, “Eight Awakenings of Great Beings.” This text was not included in Kozen’s ninety-five-fascicle version. Because we have included it, our volume has one more fascicle than his seventeenth-century edition.
Treasury of the True Dharma Eye Page 10
