DŌGEN STUDIES IN AMERICA:THOUGHTS ON THE STATE OF T(6)
时间：2008-03-29 16:48来源：From Zen kenkyūjo nenpō 禅研作者：Carl Bie… 点击：
If I have been close to right here in my characterization of the American field, then we cannot expect it soon to produce a scholar capable of (or inclined to undertake) such a difficult and technical project. In any case, it should not be left to a single scholar or to the American field: it should be the long-term job of a team of Japanese and American scholars, representing differing expertise and disparate points of view. Similar teams have been at work in Kyoto, producing excellent translations of Shinran. Komazawa University is by any measure the “Mecca” of Dōgen studies, and I appeal to friends of American Dōgen studies among you to consider such a project here. To a large extent, of course, you would have to consider it a gift — a form, if you will, of intellectual foreign aid; but I suspect that the process of studying the texts together and arriving at a mutually acceptable reading might even have its occasional benefits for Dōgen studies here at home.
[1]This paper is a revised, annotated version of a talk to the Zen Kenkyūjo, Komazawa University, 7 October, 1991. The work was done under grants from the Fulbright Program and the Social Science Research Council.[2]With only occasional exceptions, I omit reference in my survey to the treatment of Dôgen in journal articles or works on broader subjects and limit myself to representative books that deal specifically with him.[3]Indeed, within Buddhism as a whole, his only serious recent competitor for the American Buddhist dollar (apart from Gautama) may be Tsong-kha-pa.[4]My memory in general is not good, and writing this as I am in Tokyo, away from my books, I must beg indulgence for the failures in memory that have caused me to overlook work deserving mention in the following account. I should like to thank David Riggs and Richard Jaffe for reminding me of (and introducing me to) several titles.[5]Toky Layman Buddhist Society Press, 1958. This book never had much circulation in America and, I believe, has been out of print for many years. Prof. Masunaga also published a number of other translations in Japan that rarely made their way to America.[6]Boston: Beacon Press, 1963; the German version appeared in 1959.[7]The Dōgen material appears in vol. 2, Japan (New York: MacMillan, 1989). See also Prof. Dumoulin’s Zen Enlightenment: Origins and Meaning (Tokyo and New York: Weatherhill, 1979).[8]Selling Water by the River; reissued as Zen is Eternal Life (Emeryville, California: Dharma Publishing, 1976).[9]I include Father Dumoulin’s work as a “product” of Sōtō tradition in the sense that it reflects the Komazawa shūgaku of its time. In addition to these three titles, we might mention in passing here Phillip Kapleau’s Three Pillars of Zen (New York: Harper and Row, 1966), which, though it contained only a little on Dōgen himself, did through its considerable popularity at the time serve to introduce Sōtō religion (of the sort taught by Yasutani Hakuun) to many Americans.[10]A Primer of Sōtō Zen: A Translation of Dōgen’s Shōbōgenzō Zuimonki (Honolulu).[11]Regulations for Monastic Life by Eihei Dōgen: Eihei-Genzenji-Shingi (Toky Sankibō Busshorin, 1973).[12]Zen Master Dōgen: An Introduction with Selected Writings, with Daizen Victoria (Weatherhill, 1976). [13]Shōbōgenzō: The Eye and Treasury of the True Law, with John Stevens (Sendai: Daihokkaikaku). The work was completed in four volumes, the last of which appeared in 1983; it has been reissued by Nakayama Shobō in a one-volume version (Tokyo, 1988).[14]The Eastern Buddhist, new series (hereafter cited as EB) 4: 1, 2 (1971); 5: 1, 2 (1972); 6: 2 (10/73); 7: 1 (5/74); 8: 2 (10/75); 9: 1, 2 (1976); 10: 2 (10/77); 11: 1 (5/78); 12: 1 (5/79).[15]Published as an Association for Asian Studies Monograph (no. 29; Tucson, Arizona: University of Arizona Press); a revised edition was brought out by the same press in 1987.[16]Prof. Abe’s interpretations of Dōgen have just been collected in A Study of Dōgen: His Philosophy and Religion (Albany, N. Y.: SUNY Press, 1992).[17]Prof. Abe has played a leading role in the recent development of Buddhist-Christian dialogue, including the on-going “buddho-theo-logical” consultation informally known as the “Cobb-Abe Group.” Thus, in certain circles in America, Dōgen may have become not only a famous figure in the history of Zen but also one of the chief representatives of Buddhist thought — a “spokesman,” as it were, for the Buddhist world view to whom Americans may turn for the final word on what Buddhists think about things.[18]Record of Things Heard (Boulder, Colorad Prajñā Press, 1980) (translation of the Zuimon ki); Shōbō genzō: Zen Essays by Dōgen (Hawaii, 1986).
[1]This paper is a revised, annotated version of a talk to the Zen Kenkyūjo, Komazawa University, 7 October, 1991. The work was done under grants from the Fulbright Program and the Social Science Research Council.[2]With only occasional exceptions, I omit reference in my survey to the treatment of Dôgen in journal articles or works on broader subjects and limit myself to representative books that deal specifically with him.[3]Indeed, within Buddhism as a whole, his only serious recent competitor for the American Buddhist dollar (apart from Gautama) may be Tsong-kha-pa.[4]My memory in general is not good, and writing this as I am in Tokyo, away from my books, I must beg indulgence for the failures in memory that have caused me to overlook work deserving mention in the following account. I should like to thank David Riggs and Richard Jaffe for reminding me of (and introducing me to) several titles.[5]Toky Layman Buddhist Society Press, 1958. This book never had much circulation in America and, I believe, has been out of print for many years. Prof. Masunaga also published a number of other translations in Japan that rarely made their way to America.[6]Boston: Beacon Press, 1963; the German version appeared in 1959.[7]The Dōgen material appears in vol. 2, Japan (New York: MacMillan, 1989). See also Prof. Dumoulin’s Zen Enlightenment: Origins and Meaning (Tokyo and New York: Weatherhill, 1979).[8]Selling Water by the River; reissued as Zen is Eternal Life (Emeryville, California: Dharma Publishing, 1976).[9]I include Father Dumoulin’s work as a “product” of Sōtō tradition in the sense that it reflects the Komazawa shūgaku of its time. In addition to these three titles, we might mention in passing here Phillip Kapleau’s Three Pillars of Zen (New York: Harper and Row, 1966), which, though it contained only a little on Dōgen himself, did through its considerable popularity at the time serve to introduce Sōtō religion (of the sort taught by Yasutani Hakuun) to many Americans.[10]A Primer of Sōtō Zen: A Translation of Dōgen’s Shōbōgenzō Zuimonki (Honolulu).[11]Regulations for Monastic Life by Eihei Dōgen: Eihei-Genzenji-Shingi (Toky Sankibō Busshorin, 1973).[12]Zen Master Dōgen: An Introduction with Selected Writings, with Daizen Victoria (Weatherhill, 1976). [13]Shōbōgenzō: The Eye and Treasury of the True Law, with John Stevens (Sendai: Daihokkaikaku). The work was completed in four volumes, the last of which appeared in 1983; it has been reissued by Nakayama Shobō in a one-volume version (Tokyo, 1988).[14]The Eastern Buddhist, new series (hereafter cited as EB) 4: 1, 2 (1971); 5: 1, 2 (1972); 6: 2 (10/73); 7: 1 (5/74); 8: 2 (10/75); 9: 1, 2 (1976); 10: 2 (10/77); 11: 1 (5/78); 12: 1 (5/79).[15]Published as an Association for Asian Studies Monograph (no. 29; Tucson, Arizona: University of Arizona Press); a revised edition was brought out by the same press in 1987.[16]Prof. Abe’s interpretations of Dōgen have just been collected in A Study of Dōgen: His Philosophy and Religion (Albany, N. Y.: SUNY Press, 1992).[17]Prof. Abe has played a leading role in the recent development of Buddhist-Christian dialogue, including the on-going “buddho-theo-logical” consultation informally known as the “Cobb-Abe Group.” Thus, in certain circles in America, Dōgen may have become not only a famous figure in the history of Zen but also one of the chief representatives of Buddhist thought — a “spokesman,” as it were, for the Buddhist world view to whom Americans may turn for the final word on what Buddhists think about things.[18]Record of Things Heard (Boulder, Colorad Prajñā Press, 1980) (translation of the Zuimon ki); Shōbō genzō: Zen Essays by Dōgen (Hawaii, 1986).