HyC Adventures
The Poetics of Perception
25 Chiasmi by Eihei Dogen

 

 

 

 

25 Chiasmi by Eihei Dogen

 

Hyatt Carter

 

 

I have listed, first, the English translation, then, the chiasmus as expressed in the original language, and finally, the source. The first, for example, is from Chapter 11, Uji (有時), of Dogen’s Shobogenzo.

 

 

 01

 

The arousing of aspiration [in different] minds at the selfsame time

is the arousing [at different] times of the selfsame mind.

 

このゆゑに同時發心あり

同心發時あり

 

Uji (有時)

 

 

 02

 

The Way, called now, does not precede activity;

as activity is realized, it is called now.

 

いまといふ、行持よりさきにあるにはあらず

行持現成するをいまといふ

 

Gyoji (行持)

 

 

 03

 

悟迹の休歇なるあり、

休歇なる悟迹を長長出ならしむ。

 

There is a trace of realization that cannot be grasped.

We endlessly express the ungraspable trace of realization.

 

Genjokoan (現成公案)

 

 

 04

 

As it is already realization in practice, realization is endless;

as it is practice in realization, practice is beginningless.

 

すでになれば、證にきはなく

なれば、修にはじめなし

 

Bendowa (辨道話)

 

 

 05

 

Time is already none other than beings,

and beings are all none other than time.

 

すでにこれなり

はみななり

 

Uji (有時)

 

 

 06

 

A full being-time half known

is a half being-time fully known.

 

たとひ半究盡有時

半有時究盡なり

 

Uji (有時)

 

 

 07

 

Conveying oneself toward all things to carry out practice-enlightenment is delusion.

All things coming and carrying out practice-enlightenment through the self is realization.

Those who greatly realize delusion are buddhas.

Those who are greatly deluded in realization are living beings.

 

自己をはこびて萬法修證するをとす

萬法すすみて自己修證するはさとりなり

迷を大悟するは諸佛なり、

悟に大迷なるは眾生なり。

 

Genjokoan (現成公案)

 

 

 08

 

The life of this present moment is within this functioning;

this functioning is within the life of this present moment. 

 

いまの生はこの機關にあり、

この機關はいまの生にあり。

 

Zenki (全機)

 

 

 09

 

The ancient buddha said, “One mind is all dharmas, all dharmas are one-mind.”

Therefore, the mind is all things. All things are one mind.

Because the mind is the moon, the moon is the moon.

Because all things that are the mind are without exception the moon,

the entire universe is the entire moon.

The whole body is the whole moon.

 

古佛いはく、一心一切法、一切法一心。

しかあれば、心は一切法なり、一切法は心なり。

心は月なるがゆゑに、月は月なるべし。

心なる一切法、これことごとく月なるがゆゑに、

遍界は遍月なり。

通身ことごとく通月なり。

 

Tsuki (都機)

 

 

 10

 

When one side is illumined,

the other is darkened.

 

一方するときは

一方はくらし

 

Genjokoan (現成公案)

 

 

 11

 

The dharma blossom turns the deluded mind,

The awakened mind turns the dharma blossom.

When practice is fully realized like this,

The dharma blossom turns the dharma blossom.

 

心迷法華轉、

心悟轉法華。

究盡能如是、

法華轉法華。

 

Hokke Ten Hokke (法華轉法華)

 

 

 12

 

しかあれば

無佛性すべし

 

The nothingness of all the various nothings

must be learned in the nothingness of no-Buddha-nature.

 

Bussho (佛性)

 

 

 13

 

“Throughout the body is the mouth; throughout the mouth is the body”

 

通身口なり通口是身なり

 

Soshi Seirai I

(祖師西來意)

 

 

 14

 

“Step forward and step back”

 

進步退步

 

This is an expression that appears regularly in Dogen’s writings.

 

Soshi Seirai I

(祖師西來意)

 

 

 15

 

He would have no sound filling his mouth; he would have no mouth filled with words.

 

滿口音聲なし滿言あらず

 

Soshi Seirai I

(祖師西來意)

 

 

The following seven chiasmi are from Butsu kojo no ji (佛向上事), chapter one in the so-called “Secret Shobogenzo” Himitsu Shobogenzo (秘密正法眼藏).

 

 16

 

When we see them like this, it is evident that “fences, walls, tiles, and pebbles” are beyond substance before our eyes, and that substance before our eyes is not “fences, walls, tiles, and pebbles.”

 

かくのごとくみるときに、牆壁瓦礫、目前にあらず、目前、牆壁瓦礫にはあらざることあきらけし

 

 

 17

 

In sum, fences, walls, tiles, and pebbles on this side12 are illuminating us as yonder objects; and we on this side are being illuminated by fences, walls, tiles, and pebbles as yonder objects.

 

おほよそ牆壁瓦礫這邊、われらが那頭をてらすわれらが、牆壁瓦礫那頭にてらさるらん

 

 

 18

 

Previously the Buddha had experienced the bright star, but from this time on the bright star was experiencing the Buddha.

 

ひごろははとけ、明星していまよりは、明星、はとけをさとりぬるなり

 

 

 19

 

No buddha has failed to perfectly realize this, and so there is nothing that is not perfectly realized as this by buddhas.

 

はとけとして、これを究尽せざるはなきゆえに、これとしてはとけに究尽せられぬはなし。

 

 

 20

 

When this principle is apparent, we also know our own mind; and when we know our own mind, “this principle” also is apparent.

 

まことにしかわが心をしるとき、此旨をもあらはすなり。

 

 

 21

 

The reason, if asked, is that there is no mind alone that is not the myriad dharmas, and no myriad dharmas that are not the mind alone.

 

故いかんとなれば、万法にあらぬ唯心はなく、唯心にあらぬ万法はなし。

 

 

 22

 

Her response and our being responded to28 are a donkey looking at a well, and are the well looking at the donkey.29

 

ぜらること、驢をみると、井をみるとなり

 

 

 23

 

In raging fires throughout the heavens, Buddha expounds the Dharma;

throughout the heavens in raging fires, the Dharma expounds Buddha.

 

烈燄亙天はほとけ法をとくなり、

亙天烈燄は法ほとけをとくなり。

 

Gyōbutsu Igi (行佛威儀)

 

 

 24

 

The following is from Dharma Hall Discourse 511 in Volume 7 of Dogen’s Eihei Koroku:

 

I can remember, Dharma Teacher Dayi of the Tang dynasty asked Master Ehu, “There is no dhyana in the realm of desire, how can we cultivate the samadhi of dhyana?”

 

Ehu said, “You only know that there is no dhyana in the realm of desire. You do not yet know that there is no desire in the realm of dhyana.”

 

Dayi had no response.

 

記得。唐朝大義法師、問鵝湖和尚、欲界無禪、何修禪定耶。

 

鵝湖云、汝只知欲界無禪、未知禪界無欲。

 

大義無對。

 

 

 25

 

And this is from Dharma Hall Discourse 257 in Volume 3 of Eihei Koroku:

 

Many bodies peacefully abide within one body, and one body engages the way within many bodies. Therefore it is said that all buddhas’ Dharma bodies enter my nature; my nature joins with and becomes the same as the tathagatas.

 

多身在一身中安居。一身在多身中辦道。所以道、諸佛法身入我性、我性同共如來合。

 

 

 

HyC

 

 

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Dogen's Use of Chiasmus in Shobogenzo
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