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Dogen's Extensive Record : a Translation of the Eihei Koroku

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Dogen's Extensive Record : a Translation of the Eihei Koroku Eastern religion / Buddhism record extensive dogen’s ihei Dōgen, the thirteenth-century Zen master who founded the Japanese Sōtō school of Zen, is renowned as one of the world’s most remarkable reli- Egious thinkers. As Shakespeare does with English, Dōgen utterly transforms dogen’s the language of Zen, using it in novel and extraordinarily beautiful ways to point to everything important in the religious life. Dōgen is known for two major works. The first work, the massive Shōbōgenzō (“Treasury of the True Dharma Eye”), represents his early teachings and exists in many English translations; the second work, the Eihei extensive Kōroku, is a collection of all his later teachings, includ- ing short formal discourses to the monks training at his temple, longer informal talks, and kōans with his com- mentaries, as well as short appreciatory verses on various topics. The Shōbōgenzō has received enormous atten- tion in Western Zen and Western Zen literature, and record with the publication of this watershed volume, the Eihei Kōroku is now rising to commensurate stature. Dōgen’s Extensive Record is the first-ever complete translation of a translation of the this monumental work into English—a classic that belongs in the library of any student of Zen and any eihei koroku scholar of world religion. This edition also includes an extensive index and concordance of names. Taigen Dan Leighton is a Sōtō Zen priest and Dharma successor in the lineage of Shunryu Suzuki and the San Francisco Zen Center. He is the author of several books, including Visions of Awakening Space and Time: Dōgen and the Lotus Sutra, and is co-translator and editor l e i g h t o n & translated by of several Zen texts, including Cultivating the Empty Field. He leads the Ancient Dragon Zen Gate in Chicago. o k u m u r a taigen dan leighton & shohaku okumura Shohaku Okumura is a Sōtō Zen priest and Dharma successor of Kōshō Uchiyama Roshi and the former director of the Soto Zen Buddhism International Center in San Francisco. He is the author of numerous books and articles related to Dōgen and his works including edited & introduced by Realizing Genjōkōan: The Key to Dōgen’s Shōbōgenzō. He lives in Bloomington, Indiana, with his taigen dan leighton family. ISBN 978-086171-670-8 US$26.95 foreword by tenshin reb anderson with introductory essays by steven heine and john daido loori WISDOM PUBLICATIONS • BOSTON www.wisdompubs.org WISDOM Praise for Do– gen’s Extensive Record “We owe a great debt to Taigen Dan Leighton and Shohaku Okumura for this monumental translation.”— Inquiring Mind “The years of dedicated work that produced this book will be much appreciated by all of us now and in the future who value Dßgen’s inspired writing and talks.”—Mel Weitsman, abbot of Berkeley Zen Center “Leighton and Okumura’s translation of Dßgen’s Exten- sive Record is a valuable contribution to the growing body of Zen literature available in English. It allows Western readers to discover a new side of Dßgen, the side he presented to his own students on a daily basis. It will reward careful study.”—William Bodiford in Buddhadharma do– gen’s extensive record a translation of the e i h e i k o– r o k u translated by taigen dan leighton & shohaku okumura edited & introduced by taigen dan leighton foreword by tenshin reb anderson with introductory essays by steven heine and john daido loori Wisdom Publications • Boston Wisdom Publications 199 Elm Street Somerville, MA 02144 USA www.wisdompubs.org Translation and annotation © 2010 by Taigen Dan Leighton and Shohaku Okumura Introduction © 2010 by Taigen Dan Leighton Ryßkan’s poem on pages 69–71 reprinted from Moon in a Dewdrop: Writings of Zen Mas- ter Dßgen, edited by Kazuaki Tanahashi (San Francisco: North Point Press, 1985). Used by permission of Farrar, Straus and Giroux, LLC. All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system or technologies now known or later developed, without permission in writing from the publisher. Library of Congress Cataloging-in-Publication Data Dßgen, 1200-1253. [Eihei kßroku. English] Dßgen’s extensive record : a translation of the Eihei kßroku / translated by Taigen Dan Leighton & Shohaku Okumura ; edited with an introduction by Taigen Dan Leighton ; foreword by Tenshin Reb Anderson ; introductory essays by Steven Heine and John Daido Loori. — 1st trade paper ed. p. cm. Previously published: Somerville, MA : Wisdom Publications, 2004. Includes bibliographical references and indexes. ISBN 0-86171-670-1 (pbk. : alk. paper) 1. Sotoshu—Doctrines—Early works to 1800. I. Leighton, Taigen Daniel. II. Okumura, Shohaku, 1948– III. Heine, Steven, 1950– IV. Loori, John Daido. V. Title. BQ9449.D653E13 2010 294.3'927—dc22 2009051031 15 14 13 12 11 10 6 5 4 3 2 1 Cover design by Rick Snizik Interior design by Gopa&Ted2, Inc. Set in Adobe Garamond 11/13. Wisdom Publications’ books are printed on acid-free paper and meet the guidelines for permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources. Printed in the United States of America Portrait of Dßgen at Hßkyßji (verse 3 on page 602 refers to this portrait) Portrait of Dßgen at Eiheiji (verse 10 on page 605 refers to this portrait) publisher’s acknowledgment THE PUBLISHER GRATEFULLY ACKNOWLEDGES the kind help of the Hershey Family Foundation in sponsoring the publication of this book. Contents Foreword by Tenshin Reb Anderson xiii Introduction by Taigen Dan Leighton 1 Overview of Dßgen’s Teaching Career 1 The Move to Echizen 7 The Significance of Eihei Kßroku in Dßgen’s Writings 9 The Question of Shifts in Dßgen’s Teachings 15 Dßgen’s Great Disciples and the Spread of Sßtß Zen in Japan 19 Other Disciples 25 Dßgen’s Use of Kßans 27 The Eihei Kßroku Text and Translation Notes 32 The Jßdß (Dharma Hall Discourses), Volumes 1–7 35 The Shßsan (Informal Meetings) and Hßgo (Dharma Words), Volume 8 38 Kßans and Juko (Verse Comments), Volume 9 40 The Poems, Volume 10 41 Using Eihei Kßroku as a Practice Tool 43 Acknowledgments 47 x R do– gen’s extensive record The Significance of Eihei Kßroku and Its Translation by Steven Heine 51 Dßgen and Kßans by John Daido Loori 61 “On Reading Eihei Kßroku” by Ryßkan (1758–1831) 69 Eihei Ko–roku Volume 1. Dharma Hall Discourses 1–126 (1236–1243) 75 Volume 2. Dharma Hall Discourses 127–184 (1245–1246) 151 Volume 3. Dharma Hall Discourses 185–257 (1246–1248) 205 Volume 4. Dharma Hall Discourses 258–345 (1248–1249) 253 Volume 5. Dharma Hall Discourses 346–413 (1249–1251) 311 Volume 6. Dharma Hall Discourses 414–470 (1251) 371 Volume 7. Dharma Hall Discourses 471–531 (1251–1252) 421 Volume 8. 473 Informal Meetings 1–20 473 Dharma Words 1–14 498 Fukanzazengi 532 Volume 9. Kßans with Verse Comments 1–90 537 Volume 10. Poetry 599 Verses of Praise on Portraits 1–5 599 [Dßgen’s] Verses of Praise on Portraits of Himself 1–20 601 Assorted Verses 1–125 610 contents R xi Indexes Chronological Index of Dharma Hall Discourses with Dates 647 Index and Glossary of Names 653 Pinyin Names with Japanese Transliterations and Kanji 685 Index of Translators’ Names of Dharma Hall Discourses 691 General Index 707 Selected Bibliography 785 About the Translators 799 Foreword There is a principle in Zen Buddhism that for our practice to be alive and relevant to the actual problems of our current suffering as sentient beings, we must go beyond the previous ways the tradition has gone beyond itself. Here in this wonderful translation of the Extensive Record, we have a separate transmission that goes beyond the Zen tradition of separate transmissions beyond the Buddhist scriptures. Now, thanks to the great and loving efforts of two devoted students of Eihei Dßgen, we are challenged by this vast pile of precious records from our brilliant ances- tor. These are records of his repeated attempts to free his self-expression from the Chinese Zen tradition of trying to leap free of the Buddhist tra- dition. In the face of this tradition, how are we going to study this oceanic record without damaging the living spirit that brings us to this text in the first place? One possibility would be to close the book now. But if we avoid reading it, how will we develop our skill as escape artists? On the other hand, if we do read and study these dusty old records, how will we avoid becoming like Huangbo’s “dreg slurpers”?1 In reading this text, we can see how our Lofty Ancestor ingested, transformed, and became a new expression of his own Dharma nour- ishment. We can observe how his study chews up the records of his own ancestors and completely or incompletely digests them. We can see how his process of meditative digestion turns the old stories of the tradition into warmth, Dharma protein, and waste products. Or do we suppose 1 See Dharma hall discourse 125.—Ed. xiv R do– gen’s extensive record that the Ancestor is so great that he completely burns up the tradition, with no waste products? If we just sit by and watch while not participating in the dynamic way that Dßgen leaves the tradition behind in the dust, the dust will engulf our present generation. We must gratefully receive these records into the fur- nace of the ancestors’ sam›dhi and let them be completely burned up, thus giving off their great sweetness and light.
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