Reading the Shobogenzo

[Esho]

I’m only to chapter one, you are both well ahead of me.. I’m still plugging along.

Due the difficult nature of Dogen's Shobogenzo it is recommended to go slowly, to digest it with calm, chapter by chapter

[philg]

I've read a fair bit of Dogen before, but it's good to go through this chapter by chapter and linger over those needing more close reading and reflection. Chapter 10 on morality could take a lifetime, I think.

[Aloka]

I think for anyone who's not familiar with Dogen and Shobogenzo, it would be a good idea to read the translator's introduction first, before beginning Volume 1.

https://www.bdk.or.jp/document/dgtl-...enzo1_2009.pdf

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[Esho]

The first Chapter of the Shobogenzo is Bendowa where Dogen depicts the importance of its practice as the main discipline of Soto Zen.

Bendo means to find awakening through Zazen; Do is the way of satori, the realization of ones Buddha Nature, of oneself, the true Dharma and Wa means treatise.

This chapter explains deeply how to find true freedom inside of ourselves... true stillness... true silence. The treatise has two sections; the first one is about the merits of Zazen and the second one simulates a dialogue between a master and his disciple who does not realize the true Dharma.

Translator’s Introduction: Bendōwa, the earliest dated work in the Shōbōgenzō, begins with a long introductory section which places seated meditation (zazen) within the context of what has been transmitted through the ages as the practice of Buddhism, as well as giving Dōgen’s reasons for writing the present discourse. This is followed by an imaginary dialogue between a disciple and Dōgen as Master, which forms the core of the discourse. While this discourse superficially resembles a catechism in that the disciple asks questions to which Dōgen supplies answers, the nature of the questions and the attitude of the questioner imply that more is transpiring.

Essentially, the imaginary disciple, filled with mistrust, raises various objections to the method of serene reflection meditation which Dōgen was engaged in introducing into Japan, and presents concerns that Dōgen’s actual disciples were probably encountering from others or might even be holding in their own minds. The obvious expressions of doubt which the questions voice are bypassed by Dōgen, who replies from the mind of meditation, and thereby keeps to the task of
clarifying the misunderstanding that lies at the heart of the questioner’s doubt. Although Dōgen’s writing style in this work, particularly in his introductory section, is clearly literary, he often intersperses this more formal manner of communication with conversational expressions and colorful figures of speech, which lend a compassionate warmth and gentle humor to his discussion.



All Buddhas, without exception, confirm Their having realized the state of enlightenment by demonstrating Their ability to directly Transmit the wondrous
Dharma.1 As embodiments of the Truth, They have employed an unsurpassed, inconceivably marvelous method which functions effortlessly. It is simply this
method that Buddhas impart to Buddhas, without deviation or distortion, and Their meditative state of delight in the Truth is its standard and measure. As They take pleasure wherever They go to spiritually aid others while in such a state, They treat this method of Theirs—namely, the practice of seated meditation—as the proper and most straightforward Gate for entering the Way.

Bendowa continues...