Master Dogen’s

Fukanzazengi
6 translations

When he came back from Song China to Japan in 1227, Master Dogen realized that
no one had heard about the way to practice Zazen. Some practitioners asked him to
write a Manual of Zazen (Zazengi).

Here are 6 translations of the Manual of Zazen

1. Yokoi & Victoria;
2. Nishijima & Cross
3. Waddell & Abe
4. Popular Version, translated by Shohaku Okumura
5. Tenpuku Version, translated by Shohaku Okumura
6. Form of Zazen, translated by Shohaku Okumura

The first 5 are translations of Master Dogen's Fukanzazengi. The last one is part of a
Chinese document called Zenen Shingi (Chanyuan Qingi in Chinese) written by
Master Choro Sosaku (Changlu Zongze in Chinese) existing in China before Master
Dogen went there.

Compiled by Frederic Lecut - 2009

(1) Yokoi & Victoria; (2) Nishijima & (3) Waddell & Abe Popular Version Tenpuku Version Form of Zazen
Cross translated by translated by translated by
Shohaku Okumura Shohaku Okumura Shohaku Okumura

Now, when you trace Now, when we The Way is originally Originally, the Way Originally, the Way
the source of the research it, the truth perfect and is complete and is complete and
Way, you find that it originally is all all-pervading. How universal. universal.
is universal and around: why should could it be How can we How can we
absolute. It is we rely upon contingent upon distinguish practice distinguish practice
unnecessary to practice and practice and from enlightenment? fro ｍ verification?
distinguish between experience? realization?
"practice" and
"enlightenment."

The supreme The real vehicle The Dharma-vehicle The Vehicle of The vehicle of
teaching is free, so exists naturally: why is utterly free and Reality is in the Self. Reality is in the Self.
why study the should we put forth untrammeled. What Why should we Why should we
means to attain it? great effort? need is there for our waste our efforts make effort to attain
concentrated effort? trying to attain it? it?

The Way is, needless Furthermore, the Indeed, the Whole Still more, the Whole Still more, the whole
to say, very far from whole body far Body is far beyond Body is free from body is free from
delusion. transcends dust and the world's dust. dust. dust.
dirt:

Why, then, be who could believe in Who could believe in Why should we Who should believe
concerned about the the means of a means to brush it believe in a means in a means to clean
means of eliminating sweeping and clean? to sweep it away? it away.
the latter? polishing?

The Way is In general, we do It is never apart On the whole, the On the whole, the
completely present not stray from the from you right where Way is never Way is never
where you are, so of right state: of what you are. What use is separated from separated from
what use is practice use, then, are the there going off here where we are now. where we are now.
or enlightenment? tip-toes of training? and there to Why should we Why should we
practice? wander here and wander here and

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

 there to practice? there to practice?

However, if there is However, if there is And yet if there is Yet, if there is the Yet, if there is the
the slightest a thousandth or a the slightest slightest deviation, slightest deviation,
difference in the hundredth of a gap, discrepancy, the you will be as far you will be as far
beginning between the separation is as Way is as distant as from the Way as from the Way as
you and the Way, great as that heaven from earth. heaven is from heaven is from
the result will be a between heaven and earth. earth.
greater separation earth;
than between
heaven and earth.

If the slightest and if a trace of If the least like or If adverse or If adverse or

dualistic thinking disagreement arises, dislike arises, the favorable conditions favorable conditions
arises, you will lose we lose the mind in mind is lost in arise to even a small arise to even a small
your Buddha-mind. confusion. confusion. degree, you will lose degree, you will lose
your mind in your mind in
confusion. confusion.

We should know that

the aeons of
transmigration in
samsara is caused
by the discrimination
of one moment.
The path of delusion
in the dusty world is
also caused by
ceaseless evaluation.
If you want to
thoroughly
transcend even
enlightenment, you
should simply
understand how to
settle down right
here.

For example, some Proud of our Suppose you gain Even if you are Even if you are

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

people are proud of understanding and pride of proud of your proud of your
their understanding, richly endowed with understanding, understanding, are understanding, are
and think that they realization, we inflate your own enlightened in enlightened in
are richly endowed obtain special states achievement, abundance, and abundance, and
with the Buddha's of insight; glimpse the wisdom obtain the power of obtain the power of
Wisdom. that runs through all wisdom to glimpse wisdom to glimpse
things, the ground of the ground of
buddhahood; buddhahood;

They think that they we attain the truth; attain the Way and even if you gain the even if you gain the
have attained the we clarify the mind; clarify your mind, Way, clarify the Way, clarify the
Way, illuminated we acquire the zeal raising an aspiration mind, resolve to mind, resolve to
their minds, and that pierces the sky; to escalade the very pierce heaven, that pierce heaven, that
gained the power to we ramble through sky. You are making is only strolling on is only strolling on
touch the heavens. remote intellectual an initial, partial the border of the the border of the
They imagine that spheres, going in excursion through buddha way. buddha way.
they are wandering with the head: the frontiers of the
about in the realm of Dharma,
enlightenment.

But in fact they have and yet, we have but you are still You are still, almost You are still lacking
almost lost the almost completely deficient in the vital always, lacking the the vivid path of
absolute Way, which lost the vigorous Way of total vivid path of emancipation.
is beyond road of getting the emancipation. emancipation.
enlightenment itself. body out.

You should pay Moreover, we can Look at the Buddha Moreover, consider Moreover, consider
attention to the fact [still] see the traces himself, who was Shakyamuni Buddha the old master
that even the of the six years possessed of great who was enlightened Shakyamuni, who
Buddha Sakyamuni spent sitting up inborn from birth, to this was enlightened
had to practice straight by the knowledge-the day you can see the from birth, left the
zazen for six years. natural sage of influence of his six traces of his sitting trace of his sitting in
Jetavana park. years of upright in straight posture upright posture for
sitting is noticeable for six years. six years.
still.

It is also said that We can still hear Or Bodhidharma, And Bodhidharma Also the great
Bodhidharma had to rumors of the nine who transmitted the who transmitted the master
do zazen at Shao-lin years spent facing Buddha's mind-seal; even now Bodhidharma, who

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

temple for nine the wall by the mind-seal-the fame you can hear of the transmitted the
years in order to transmitter of the of his nine years of fame of his facing mind-seal, left the
transmit the mind-seal of Shaoiin wall sitting is the wall for nine example of facing
Buddha mind. [temple]. celebrated to this years. the wall for nine
day. years.

Since these ancient The ancient saints Since this was the These ancient sages These ancient sages
sages were so were like that case with the saints practiced in this practiced in that
diligent, how can already: how could of old, how can way. way. Why can we,
present-day trainees people today fail to people today Why can we, people people of today,
do without the make effort? dispense with of today, refrain refrain from
practice of zazen? negotiation of the from practice! practice?
Way?

You should stop Therefore we should You should therefore Therefore, cease Therefore, turn from
pursuing words and cease the intellectual cease from practice studying words and the study of only
letters and learn to work of studying based on intellectual following letters. words and letters,
withdraw and reflect sayings a chasing understanding, Learn to withdraw, and withdraw, turn
on yourself. words. We should pursuing words and turning the light the light inwards,
learn the backward following after inwards, illuminating and illuminate the
step of turning light speech, and learn the Self. Self.
and reflecting. the backward step
that turns your light
inward to illuminate
your self.

When you do so, Body and mind will Body and mind will (Doing so,) your (Doing so), your
your body and mind naturally fall away, drop away of body and mind will body and mind will
will naturally fall and the original themselves, and drop off naturally, drop off naturally,
away, and your features will your original face and original-self will and the original-self
original manifest themselves will manifest itself. manifest itself. will manifest itself.
Buddhanature will before us.
appear.
If you wish to realize If we want to attain If you wish to attain If you wish to attain If you wish to attain The bodhisattvas
the Buddha's the matter of suchness, you suchness, practice such, practice zazen who wish to
Wisdom, you should ineffable, we should should practice suchness immediately. thoroughly study
begin training practice the matter suchness without immediately. prajna (wisdom),
immediately. of the ineffable at delay. should first arouse
once. the mind of great

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

 compassion, and
take the [our]
boundless vows.

You should diligently

practice samadhi,
and vow to save all
living beings.

You should not seek

emancipation only
for the sake of
yourself.

Now, in doing zazen In general, a quiet For the practice of Now, for sanzen Now, for sanzen Then, you should let
it is desirable to room is good for Zen, a quiet room is (zazen), a quiet (zazen), a quiet go of all
have a quiet room. practicing [Za]zen, suitable. Eat and room is best. room is best. associations, and put
You should be and food and drink drink moderately. Eat and drink Eat and drink all affairs aside. Your
temperate in eating are taken in Cast aside all moderately. moderately. body and mind
and drinking, moderation. Cast involvements, and Let go of all Let go of all should be one, and
forsaking all delusive aside all cease all affairs. associations, and put associations, and put your movement and
relationships. Setting involvements. Give all affairs aside. all affairs aside. stillness should be
everything aside, the myriad things a seamless.
rest. You should consider
the amount of food
and drink; neither
too much nor too
little.

think of neither good Do not think of good Do not think good, Do not think of Regulate your sleep;
nor evil, right nor and bad. Do not do not think bad. Do Do not think of either good or evil. neither insufficient
wrong. Thus, having consider right and not administer pros either good or evil. Do not be concerned nor too more than
stopped the various wrong. Stop the and cons. Cease all Do not be concerned with either right or enough.
functions of your driving movement of the movements of with either right or wrong.
mind, mind, will, the conscious mind, wrong. Put aside the
consciousness. the gauging of all Put aside the operation of your
Cease intellectual thoughts and views. operation of your intellect, volition and
consideration intellect, volition, consciousness.
through images, and consciousness. Stop considering

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

 thoughts, and Stop considering things with you
reflections. things with your memory,
memory, imagination and
imagination, and contemplation.
contemplation.

give up even the Do not aim to Have no designs on Do not seek to

idea of becoming a become a buddha. becoming a Buddha. become Buddha.
Buddha.
This holds true not How could [this] be The practice of Zen (To be buddha) has
only for zazen but connected with (sanzen) has nothing nothing to do with
for all your daily sitting or lying whatever to do with the forms of sitting
actions. down? the four bodily or lying down.
attitudes of moving,
standing, sitting, or
lying down.

Usually a thick We usually spread a At the place where Usually, a thick When we sit, a thick When you do zazen,
square mat is put on thick mat on the you regularly sit, [square] mat is put [square] mat is put put a thick mat in a
the floor where you place where we sit, spread out a layer of on the floor where on the floor where quiet place. Your
sit and a round and use a round thick matting and you sit, and a round you sit, and a round clothing should be
cushion on top of cushion on top of place a cushion on it. cushion is placed on cushion is placed on loose, but your
that. that. it it. appearance must be
neat.

You may sit in either Either sit in the full Sit either in the You may sit in either Then sit in either Then sit in full-lotus
the full or half lotus lotus posture or sit full-lotus or full-lotus position or full-lotus position or position.
position. in the half lotus half-lotus posture. In half-lotus position. half-lotus position. First, put your right
In the former, first posture. the full-lotus In full-lotus position, In full-lotus position, foot on your left
put your right foot To sit in the full lotus posture, you first first put your right first put your right thigh, and then your
on your left thigh posture, first put the place your right foot foot on your left foot on your left left foot on your
and then your left right foot on the left on your left thigh thigh, and then your thigh, and then your right thigh.
foot on your right thigh, then put the and your left foot on left foot on your left foot on your
thigh. left foot on the right your right thigh. right thigh. right thigh.
thigh.
In the latter, only To sit in the half In the half-lotus, you In half-lotus In half-lotus Or you may sit in
put your left foot on lotus posture, just simply press your position, just put position, only put half-lotus position.
the right thigh. Your press the left foot left foot against your your left foot on your left foot on Just put your left
clothing should be onto the right thigh. right thigh. You your right thigh. your right thigh. foot on your right

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

worn loosely but Spread the clothing should have your Your clothing should Your clothing should thigh.
neatly. Next, put loosely and make it robes and belt be loose but neat. be loose but neat. Next, put your right
your right hand on neat. Then put the loosely bound and Then put your right Put your right hand hand palm up on
your left foot and right hand above the arranged in order. hand palm up on palm up on your left your left foot, and
your left palm on the left foot, and place Then place your your left foot, and foot, and your left your left hand palm
right palm, the left hand on the right hand on your your left hand palm hand palm up on up on your right
right palm. left leg and your left up on your right your right palm. palm.
palm facing upwards palm.
on your right palm,

the tips of the The thumbs meet thumb-tips touching. The tips of your The tips of your The tips of your
thumbs lightly and support each thumbs should be thumbs should be thumbs should be
touching. other. lightly touching. lightly touching. lightly touching.
Straighten your body
slowly and stretch it
forward. Sway your
body, left to right.

Sit upright, leaning Just make the body Sit upright in correct Sit upright, leaning And sit upright, Sit upright, leaning
to neither left nor right and sit up bodily posture, neither to the left leaning neither to neither to the left
right, front nor back. straight. Do not lean inclining neither to nor right, neither the left nor right, nor right, neither
to the left, incline to the left nor the right, forward nor neither forward nor forward nor
the right, slouch leaning neither backward. backward. backward.
forward, or lean forward nor
backward. backward.
Your hips and back,
head and neck, all
bones and joints
should support each
other and make your
posture like a stupa
(a tower that
enshrine the
Buddha’s relics).
But do not push your
body up too much,

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

 or your qi (energy of
life) will not be at
ease.

Your ears should be The ears must be Be sure your ears Your ears should be A line connecting A line connecting
on the same plane aligned with the are on a plane with in line with your your ears should be your ears should be
as your shoulders shoulders, and the your shoulders and shoulders; your nose parallel with a line parallel with a line
and your nose in line nose aligned with your nose in line should be in line with connecting your connecting your
with your navel. the navel. Hold the with your navel. your navel. shoulders. Your nose shoulders. Your nose
Your tongue should tongue against the Place your tongue Place your tongue should be in line with should be in line with
be placed against palate, keep the lips against the front against the roof of your navel. your navel.
the roof of your and teeth closed, roof of your mouth, your mouth. Place your tongue Place your tongue
mouth and your lips with teeth and lips Close your lips and against the roof of against the roof of
and teeth closed both shut. jaw. your mouth. mouth. Close your
firmly. Close your lips and lips and jaw.
jaw.

With your eyes kept and keep the eyes Your eyes should Always keep your Always keep your Keep your eyes
continuously open, open. Breathe softly always remain open. eyes open. Breathe eyes open. slightly open to
breathe quietly through the nose. You should breathe quietly through your Having regulated prevent you from
through your gently through your nose. your posture, falling asleep.
nostrils. nose. harmonize your
breath.

When you attain

samadhi (deep
meditation), its
power is superior to
everything.

Eminent monks in
ancient times who
were known as
practitioners of
meditation always
kept their eyes open
when they sat.

Zen master Fayun

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

 Yuantong (Houn
Entsu) also
admonished his
students who sat
zazen with their eyes
closed, saying, “You
are sitting in the
cave of demons in
the Black Mountain.”

There must be deep

meaning in his
words. Proficient
practitioners must
understand it.

Finally, having When the physical Once you have After having After having
regulated your body posture is already adjusted yourself regulated your regulated your
and mind in this settled, make one into this posture, posture, exhale posture and
way, take a deep complete exhalation take a deep breath, completely and take arranged your
breath, sway your and sway left and inhale, exhale, rock a breath. breath, release your
body to left and right. Sitting your body to the Sway your body abdomen. Do not
right, then sit firmly immovably in the right and left, and from left to right a think of anything,
as a rock. mountain-still state, settle into a steady, few times. either good or evil.
unmoving sitting Sit stably in
position. samadhi.

Think of nonthinking. "Think about this Think of Think of not- When thought When thought
How is this done? By concrete state not-thinking. How do thinking. arises, be aware of arises, be aware of
thinking beyond beyond thinking." you think of not- How do you think of it. it.
thinking and "How can the state thinking? not-thinking? When you are aware When you are aware
nonthinking. beyond thinking be Nonthinking. Beyond-thinking. of it, it will of it, it will
thought about?" "It disappear. disappear.
is different from Put aside everything Put aside everything
thinking." outside continuously, outside continuously,
and make yourself and make yourself
into one piece. into one piece.

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

This is the very basis This is just the pivot This in itself is the This is the essential This is the essential This is the essential
of zazen. of Zazen. essential art of way of zazen. art of zazen. art of zazen.
zazen.

Zazen is not This sitting in Zazen The zazen I speak of The zazen which I Zazen, which I am It is said that zazen
"step-by-step is not learning Zen is not learning am talking about is talking about, is the is the Dharma-gate
meditation." Rather concentration." It is meditation. It is not learning (step- dharma-gate of the of peace and joy
it is simply the easy simply the peaceful simply the by-step) meditation. great peace and joy (nirvana).
and pleasant and joyful gate of Dharmagate of It is simply the (nirvana). However, many
practice of a Dharma. It is the repose and bliss. It dharma-gate of people get sick,
Buddha, the practice-and-experie is the peace and joy because their ways
realization of the nce which perfectly practice-realization (nirvana). of using their minds
Buddha's Wisdom. realizes the state of of totally culminated is not correct.
bodhi. enlightenment.

The Truth appears, The Universe is It is things as they It is the If you attain its When you attain its
there being no conspicuously are in suchness. No practice/enlightenme significance, the four significance, the four
delusion. realized, and traps or snares can nt of the ultimate great elements [of great elements [of
restrictions and ever reach it. awakening (bodhi). your body] will your body] will
hindrances never In doing zazen, the naturally become naturally become
reach it. koan manifests light and peaceful. light and peaceful.
itself; it cannot be Your mind will be Your mind will be
ensnared. fresh and sharp, refreshed and sharp,
your mindfulness will you mindfulness will
become clear. become clear.

The taste of Dharma The taste of Dharma

will support your will support your
mind and make it mind and make it
tranquil, pure and tranquil, pure and
joyful. joyful.

Then your everyday

activities will become
in accord with the
true nature.

If you understand To grasp this Once its heart is When you grasp this, When you clearly When you clearly see

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

this, you are meaning is to be like grasped, you are like you are like a dragon see the truth, you the truth, you are
completely free, like a dragon that has the dragon when he with water, or a tiger will be like a dragon like a dragon that
a dragon that has found water, or like reaches the water, in the mountain. that gets water, or a gets the water, or a
obtained water or a a tiger in its like the tiger when You must know that tiger in the tiger in the
tiger that reclines on mountain he enters the true dharma mountain. mountain.
a mountain. The stronghold. mountain. You must manifests itself in You must know that If you have not
supreme Law will Remember, the right know that when you zazen, and that, first true dharma is attained it, you are
then appear of itself; Dharma is naturally are doing zazen, of all, dullness and manifest itself in blowing on the fire
and you will be free manifesting itself right there the distraction are struck zazen, and that with wind. Do not
of weariness and before us, and authentic Dharma is down. dullness and make a struggle to
confusion. darkness and manifesting itself, distraction cannot attain it.
distraction have striking aside reach you. If you only practice
dropped away dullness and confirming the true
already. distraction from the mind, you will not be
first. coaxed.

However, as you get

higher in the Way,
there will be a lot of
demons that may
bother you. You may
go through many
kinds of situation,
both favorable and
adverse.
But when your right
mindfulness appears,
nothing can disturb
your sitting.

In Ryogonkyo
(Suramgama-
samadhi Sutra),
Tendai’s Shikan
(Maho Chih-kuan,
writing on samatha
and vipasyana
written by Chiyi, the
third ancestor of

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

 Chinese Tientai
School), Keiho
Shushogi (Writing on
practice and
enlightenment,
written by Tsungmi,
the fifth ancestor of
Chinese Kegon
School), diabolic
phenomena (maji or
makyo) is clearly
explained. If you
wish to prepare for
them, you should
read them.
You cannot practice
[zazen] without
knowing them.

At the completion of If we rise from When you arise from When you rise from When you rise from When you wish to
zazen move your sitting, we should sitting, move slowly sitting, move your sitting, move your exit from samadhi,
body slowly and move the body and quietly, calmly body slowly and body slowly and move your body
stand up calmly. Do slowly, and stand up and deliberately. Do stand up calmly. stand up calmly. slowly and stand up
not move violently. calmly. We should not rise suddenly or Do not move Do not move calmly.
not be hurried or abruptly. abruptly. abruptly. Do not move
violent. abruptly.

At all times, you After exiting from

should protect and samadhi, always
maintain the power protect and maintain
of samadhi. your power of
You should study it Samadhi using any
thoroughly and skillful means, as if
transcend the upper you were taking care
barrior. Do not rely of your baby. Then
upon anything. you will be able to
Do not be attached attain the power of
even to the Samadhi without
enlightenment, but difficulties.

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

 just be yourself.
Therefore, you
should never
stagnate anywhere.

This is the This single practice

completion of the of meditation is the
Way. most important so
Truly, the single that you should
practice of practice
meditation is the immediately.
highest and most
superior.

First understand the If you do not settle

Way completely and down in dhyana and
then actualize it in practice quiet
your practice even a meditation, you will
little bit. You can do be upset even when
it only in this you reach this place.
practice. This is because when
When Shakyamuni you look for the
picked a flower up, pearl, the waves
Mahakashapa smiled should be calm.
at it. When the water is
Huiko silently made moving, it must be
prostration and difficult to get [the
obtain the marrow of pearl].
Bodhidharma’s Way.

They attained the When the water of

great liberation Samadhi is clear and
being assisted by the clean, the mind-
blessing power [of pearl appears of
samadhi]. itself.
Therefore, it is said
Why don’t you, the in Engakukyo
bodhisattvas who (Complete
are studying prajna, Enlightenment

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

 follow the way? Sutra), “The pure
wisdom without any
obstacle arises
completely
depending on
dhyana.”
It is also said in the
Lotus Sutra, “Abide
in a quiet place.
Cultivate and control
your mind. Be firmly
fixed and immovable
like Mt. Shumeru.”

By virtue of zazen it We see in the past In surveying the You should see that See that to You must know that
is possible to that those who past, we find that to transcend both transcend both to transcend both
transcend the transcended the transcendence of ordinary people and ordinary people and ordinary people and
difference between common and ignorance and sages, sages always sages, you must
"common" and transcended the enlightenment, depends on quiet depends upon the
"sacred" sacred, sitting. power of quiet
meditation.

and attain the ability and those who died and dying while and to die sitting or To die sitting or Dying sitting or
to die while doing while sitting or died sitting or standing, standing, depends standing depends on standing will surely
zazen or while while standing, have all depended upon the power of the power of depend on the power
standing up. relied totally on this entirely on the zazen. samadhi. of samadhi.
power strength gained
through zazen.
Moreover, it is Moreover, the Moreover, Moreover, buddhas Moreover, your
impossible for our changing of the enlightenment and ancestors taught discriminating mind
discriminating mind moment, through brought on by the their students with a cannot understand
to understand either the means of a opportunity provided finger, a pole, a how buddhas and
how the Buddhas finger, a pole, a by a finger, a needle or a mallet, ancestors taught
and patriarchs needle, or a wooden banner, a needle, or and they transmitted their students with a
expressed the clapper; and the a mallet, the the way with a finger, a pole, a
essence of Zen to experience of the realization effected whisk, a fist, a staff, needle or a mallet;
their disciples with state, through the by the aid of a fly or a shout. or how they
finger, pole, needle, manifestation of a whisk, a fist, a staff, These actions cannot transmitted the Way
or mallet, or how whisk, a fist, a staff, or a shout, cannot be understood by with a hossu (fly-

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

they passed on or a shout, can be fully thinking or chasing stick), a fist,
enlightenment with a never be understood comprehended by discrimination; nor a staff, or shouting.
hossu, fist, staff, or by thinking and human known by practice to And also it cannot be
shout. discrimination. discrimination. attain superhuman understood with the
powers. practice and
verification of
supernatural power.

Neither can this be How could they be It cannot be fully These are dignified Even if you continue
understood through known through known by the conducts that are These are dignified to practice your
supernatural power mystical powers or practice-realization outside sound and conducts that are entire life, you might
or a dualistic view of practice and of supernatural form; these are outside sound and still be afraid of
practice and experience? They powers. It is activity nothing other than form; these are making mistakes.
enlightenment. may be dignified beyond human the standard which nothing other than Moreover, if you
Zazen is a practice behavior beyond hearing and seeing, is prior to knowing the standard which postpone starting
beyond the sound and form. a principle prior to and seeing. is prior to knowing practice, with what
subjective and How could they be human knowledge or and seeing. can you fight against
objective worlds, anything other than perception. your karma?
beyond criteria that precede Therefore, an
discriminating knowing and seeing? ancient worthy said,
thinking. “If you lack the
power of samadhi,
you will fall down at
the gate of death,
come back in vain
covering your eyes,
and you will continue
to be a wanderer
[within samsara].”

Therefore, no Therefore, we do not This being the case, Therefore, do not Therefore, do not
distinction should be discuss intelligence intelligence, or lack consider whether consider whether
made between the as superior and of it, does not you are clever or you are clever or
clever and the stupidity as inferior. matter. No stupid, and do not stupid, and do not
stupid. Do not choose distinction exists think of whether you think of whether you
between clever between the dull and are superior or are superior or
people and dull sharp-witted. inferior. inferior.
ones.

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

 Put aside the six
sense organs and
look at the Way as a
whole.

Without raising any

single thought, sit
completely in the
midst of the ten-
direction world.

On the whole, in this

world and in the
other worlds, there
are no different
teachings in Buddha
dharma.

To practice the Way If we singlemindedly If you concentrate When you practice

single-heartedly is, make effort [in your effort wholeheartedly, it is
in itself Zazen] that truly is single-mindedly, you truly the practice of
enlightenment. pursuit of the truth. are thereby the Way.
There is no gap Practice-and-experie negotiating the Way Practice/enlightenme
between practice nce is naturally with your practice- nt cannot be defiled.
and enlightenment untainted. Actions realization undefiled. Making the effort to
or zazen and daily are more balanced As you proceed obtain the Way, is
life. and constant. along the Way, you itself, the
will attain a state of manifestation of the
everydayness. Way in your daily
life.

The Buddhas and In general, [the The Buddha-mind The buddhas and But in India and in
patriarchs, both in patriarchs] of this seal, whose customs ancestors, both in China, five gates
this world and that, world and of other and traditions this world and other were opened in the
in India and in directions, of the extend to all things, worlds, in India and Way of the
China, have all Western Heavens is found in both in China, preserved ancestors.
preserved the and of the Eastern India and China, the buddha-seal in Each of them equally

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

Buddha-mind and Lands, all similarly both in our own the same way and hold the buddha-seal
enhanced Zen maintain the world and in other vigorously generated and vigorously
training. Buddha's posture, worlds as well. the wind of truth. generated the wind
and solely indulge in of truth
the custom of our
religion. They wholeheartedly
practiced the Way
that is singularly
transmitted from
ancestor to ancestor,
and pointed to the
reality directly.

You should therefore They simply devote It is simply a matter They just practiced They all
devote yourself themselves to of devotion to sitting and were wholeheartedly
exclusively to and be sitting, and are sitting, total protected by zazen. practice to turn
completely absorbed caught by the still commitment to around the body and
in the practice of state. immovable sitting. the head.
zazen.
Although it is said Although there are Although it is said Although their Although their
that there are myriad distinctions that there are as characters were characters were
innumerable ways of and thousands of many minds as there diverse, each of diverse, each of
understanding differences, we are people, all of them practiced the them encouraged to
Buddhism, you should just practice them must negotiate way of zazen go back to and meet
should do zazen [Za]zen and pursue the Way solely in wholeheartedly. their Self.
alone. the truth. zazen.
There is no reason to Why should we Why leave behind There is no reason to There is no reason to
forsake your own abandon our own your proper place, leave your own seat leave your own seat
sitting place and seat on the floor, to which exists right in at home and take a at home and take a
make futile trips to come and go without your own home, and meaningless trip to meaningless trip to
other countries. purpose through the wander aimlessly off the dusty places of the dusty places of
dusty borders of to the dusty realms other countries. other countries.
foreign lands? of other lands?

If your first step is If we misplace one If you make even a If you make a false If you make a false
mistaken, you will step we pass over single misstep, you step, then you will step, then you will
stumble the moment of the stray from the Great miss the Way, even miss the Way, even
immediately. present. Way lying directly though it is before if it is before your
before you. your eyes eyes.

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

You have already We have already You have gained the You have already You have already
had the good fortune received the pivotal opportunity been given a human been given a human
to be born with a essential pivot which of human form. Do body which is body, so do not
precious [human] is the human body: not let your time functional essence, spend your time
body, so do not we must never pass pass in vain. so do not spend your wastefully.
waste your time time in vain. time wastefully.
meaninglessly.

Now that you know We are maintaining You are maintaining Since you are Always keep the
what is the most and relying upon the the essential endowed with the practice of the
important thing in pivotal essence function of the essential functioning buddha way in your
Buddhism, how can which is the Buddha Way. Would of the buddha way, mind. Do not pursue
you be satisfied with Buddha's truth: who you take why pursue worthless pleasures
the transient world? could wish idly to meaningless delight worthless pleasures which are like sparks
enjoy sparks [that in the spark from a that are like sparks from flint.
fly] from flint? flintstone? from a flint?

Our bodies are like What is more, the Form and substance Furthermore, your Furthermore, your
dew on the grass, body is like a are like dewdrops on body is like a drop of body is like a drop of
and our lives like a dew-drop on a blade the grass, destiny dew on a blade of dew on a blade of
flash of lightning, of grass. Life passes like the dart of grass; your life is grass; your life is
vanishing in a like a flash of lightning-vanishing like a flash of like a flash of
moment. lightning. Suddenly in an instant, lightening. lightning.
it is gone. In an disappearing in a Your body will Your life will
instant it is lost. flash. disappear soon; your disappear soon; your
life will be lost in an life will be lost in an
instant. instant.

Earnest Zen I beseech you, noble Honored followers of You, honored You, honored Please, all friends of
trainees, do not be friends in learning Zen—you who have practitioner, after practitioner, after Zen, read this
surprised by a real through experience, been long learning in a partial learning in a partial [Zazengi] repeatedly
dragon or spend a do not become so accustomed to way like the blind way like the blind and benefit both
long time rubbing accustomed to groping for the people who touched people who touched yourself and others.
only one part of an images that you are elephant—please do various parts of the various parts of the I wish both you and
elephant. dismayed by the real not be suspicious of elephant [to figure elephant [to figure others together
dragon. the true dragon. out what it was like], out what it was like], accomplish the true
please do not be please do not be awakening.
scared by the real scared by the real

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

 dragon. dragon.

Exert yourself in the Devote effort to the Devote your energy Devote yourself to Follow the
Way that points truth which is to a Way that points the Way which regulations which
directly to your directly accessible directly to suchness. indicates Reality were established by
original [Buddha] and straightforward. Revere the person directly. Zen master Hyakujo
nature. Respect Revere people who complete attainment Be in accord with the (Baizhang). Embody
those who have are beyond study beyond all human buddha's awakening. the Way of
realized full and without agency. Gain accord Succeed to the Bodhidharma
knowledge and have intention. Accord with the ancestors' samadhi. thoroughly.
nothing more to do. with the bodhi of the enlightenment of the Go immediately
Become one with the buddhas. Buddhas. forward in the true Do not worry about
Wisdom of the Become a rightful Succeed to the Way which indicates the wind blowing
Buddhas and successor to the legitimate lineage of the Reality directly, against your ears.
succeed to the samadhi of the the patriarch’s Do not be surprised
enlightenment of the patriarchs. samadhi. and quickly become by the echo made by
patriarchs. the true man beyond tongues.
studying and
actions.

If you do zazen for If you practice the Constantly comport If you practice
some time, you will state like this for a yourselves in such a suchness
realize all this. The long time, you will manner and you are continuously, you
treasure house will surely become the assured of being a will be suchness.
then open of itself; state like this itself. person such as they. The treasure-house
and you will be able The treasure-house Your treasure-store will open of itself,
to enjoy it to your will open naturally, will open of itself, and you will be able
heart's content. and you will be free and will use it at will. to use it at will.
to receive and to use You should open
[its contents] as you your own treasure-
like. house and use it at
will.

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009

Master Dogen's Fukanzazengi - 6 translations - Compiled by Ji Ryu – Frederic Lecut - 2009