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I. Zen is a culture as well. I mean here culture as a lifestyle, not the very refined works of the talented people represented by art, music, literature and other creative efforts of mankind. In terms of the Zen tradition, historical and cultural as well, it could not have become part of the soil of each locality, if it was left only as a "pure culture" in the form of doctrine and just a small group of practitioners secluded from society. Zen has been handed down to us by taking root in society with close relation to the social customs, ways of thinking and the ethos lying in the depths of the emotion of people. Therefore, Zen Buddhism will never be accepted and develop as a sangha in America, unless it is changed and acculturated, so that it appeals to the American religious mind and mentality. Here is however a very important problem, that there is that which can be changed and that which should not be changed. On the occasion of the first Joint Sesshin sponsored by the Administrative Headquarters of Soto Zen Buddhism inviting leaders of Zen centers in America and Europe, I once used a simile of Shobo and egg. The most important quality of an egg, without which it ceases to be an egg, is the yolk, like Shobo in Zen. The yolk is maintained as a soft and fragile entity with the protection of the white and the chalaza, so that it can be carried anywhere. In the case of bringing Zen to a new soil, it is no other than Shobo that should be transmitted. However Shobo cannot travel by itself alone, by an airplane for example. The practice and tradition of Shobo has necessarily been associated with, in a sense protected by, many elements: such as monastic life, zazen, zafu (cushion), priest robe, various rites and ceremonies, Buddhist views of the world and many other conditions. Foregoing are the kind of cultural setting that have helped transmit and maintain Shobo . These cultural settings are subject to the gradual change appropriate to a new local culture, whereas the awareness and the practice of the Shobo should not change. It is not easy to clearly distinguish between what is "Shobo" that should not change, and the "cultural settings" that are permitted to change. It depends on each practitioner. My opinion is that what is most important, is the basic understanding of the world view of Zen, and the daily life as the practice which makes Shobo function in our day-to-day lives with zazen as its center. Some rites and ceremonies, like those of worshipping Buddhas, Bodhisattvas and Patriarchs should be included. Therefore, Dharma discourses, the treatises of the successive patriarchs, Shobogenzo as one of the highest representatives, and the Zen monastic codes (Shingi ) along with some Buddhist texts like The Heart Sutra or The Lotus Sutra, are also essential to impart to us the necessary guidance and knowledge in our practice. Shobo and Soto Zen will not spread in the new land without the help of these texts. Not withstanding of the importance of these texts, the situation in America is far from satisfactory. In the Japanese tradition of study almost all works of the patriarchs are written in Japanese. Buddhist texts, though not Japanese, have been studied directly from the Chinese originals. They are the "original texts" from which Japanese scholars and priests start their study and to which they always come back, whenever they have doubts and problems to solve. Zen masters, scholars and students lay their own understanding of these original texts to support their faith, just as Christians imbibe their spiritual aspiration from the one Bible to establish their explicit faith. Conditions in America and Europe are definitely different from Japan. Almost all texts are now translated, but many of the translations lack footnotes, supplementary notes and the materials necessary to reach a correct understanding of Zen terms. They are not academically accurate. It is true that the founding Roshis of Zen centers, made great individual efforts to translate the original texts into English during the creative and formative stages of new Zen centers. Many of them are highly valued, each having a unique spiritual understanding of its own. The situation however means a variation in "original texts". An individual Zen center can make do with the English translation of its founding Roshi but with many practitioners either affiliated to various Zen center or unaffiliated people having a general interest in Zen, the different texts for one Japanese original text, for instance Shobogenzo, may mislead them. One authoritative text would make the various Roshis' translations a kind of spiritual discourse (Teisho) of its own vis-a-vis the original text. The need for one authentic translation
for the ritual and liturgical verses and sutras, is more important
than an authentic translation of sutras, because they are often
recited in daily services. There are now many occasions where
practitioners and devout believers gather together to conduct
a joint Sesshin or ceremonies. A common set of translated
(English) texts should help the ceremony be performed smoothly
and foster a sense of fellow feeling among Zen practitioners.
Gradually the voice for authoritative and
common texts has become strong not only among Zen centers, but
also in Japanese temples abroad. In Japan too, the need for these
texts was felt particularly after 1991, when the centennial anniversary
of the promulgation of Shushogi was celebrated. At this Conference the objectives were discussed and recorded as follows. "The main objective is to supply Soto Zen teachers, ordinary practitioners, and students as well as scholars with translated materials of the highest quality. It is necessary, therefore, for the Translation Planning Editorial Board to proceed with the faithful, accurate translation of representative Soto Zen treatises, sutras, discourse records, and related materials. These translations are to be spearheaded by scholars who are well practiced in the field of Zen studies. With the Administrative Headquarters of Soto Zen Buddhism (International Division) as the center of operations, the translations are to be carried out with the consultation and cooperation of American Soto Zen teachers and Japanese Soto Zen scholars. The most important thing is for the translators to carry out their work on the basis of the most up-to-date research, in a manner that is consistent with the highest level of scholarship. That is to say, while remaining true to the original texts, their translations should take into account all existing annotations of the technical terms and languages, as well as traditional commentaries on their doctrinal meanings. In conclusion, the Board thinks it desirable to plan for publishing both in digital form for use on personal computers and in printed form, and to produce books with the cooperation of high-quality academic publishers (represented in Europe and America) that have broad connections internationally (From "Report on the Soto Zen Text Project", July, 2001, by Prof. Carl Bielefeldt and Griffith Foulk). The Plan was ratified and affirmed at the first meeting of the Editorial Board on May 27, 1996 that marks the start of the real job of the Translation Project. The Editorial Board is mainly responsible for selection of the treatises and sutras to translate, evaluate and approve the translations and determines the means of their publication and distribution. Current members are as follows.
The first is the Shobogenzo group headed by Prof. C. Bielefeldt, which by now has completed translating the following fascicles: Daigo, Zazengi, Zazenshin, Gabyo, Sansuikyo, Shoaku-makusa, Jinzu, Shoho-jisso, Butsudo, Tashintsu. Translation of other several fascicles such as Gyobutsu-iigi, Shin-fukatoku, Kokyo, Gabyo, Keisei-sanshoku, Raihai-tokuzui are in progress. The new translation provides an original Japanese text with Romanised script, English translation, extensive annotation on language and content, detailed glossaries on terms and other proper names, and supplemental notes on commentarial positions regarding disputed passages. The translation will be published in two editions: a fully annotated scholar's version, and a less technical version for the general readers. In future all translations and materials will be made available to the public through a web page. The second is theDenk oroku group headed by Prof. G. Foulk. But the initial work was begun by translating Sotoshu Gyoji Kihan and Soto Zen monastic codes including Keizan Shingi and Eihei Shingi. Tenzo-kyokun (The Admonition for the Chef) in Eihei Shingi , was already translated. The translation of Gyoji Kihan, which is important to the monastic life, is in progress and expected to complete in the near future. The third group deals with the Soto School Scriptures for Daily Services and Practice (Sotoshu nikka gongyo seiten). It's translation is intended not to impose a single "orthodox" liturgy on the various Soto Zen centers outside Japan, but rather to foster a greater sense of community in the Soto sangha by providing a common liturgical reference. The work, mainly taken care by Rev. Anderson, Rev. Okumura and Prof. Foulk, is completed and is expected to be published soon. This text includes such verses as Universal Dedication, Sutra Opening Verse, Repentance Verse, Bath Verse, Verse of Homage to Buddha's Relics, etc., and short sutras like Heart of Great Perfect Wisdom Sutra and others. The translation work was conducted with the cooperation of participants from more than ten Zen centers. Understandably it was hard work because each Zen center had been chanting their particular translations for many years. The Zen teachers coming from various centers gathered together to create one single translation, to be used in each center. Pursuing the academic accuracy, chantability, felicity of phrasing in English, it is reported that intense debate was conducted in a cordial atmosphere. Difficulties were overcome creating a shared sense of success and the joy of mutual learning gained from the experiences of discussing matters of common interest with fellow Zen teachers. Prof. Urs App, Computer Consultant, and Editor-in-chief, made a great contribution in setting up the mechanics and procedures designed to make the work of translation much more systematic and efficient in the long run. These created standards and models for formatting texts, writing notes, building a Glossary, and updating and sharing all of translated informations and guide easier access to shared materials for any study groups. Standardized translations will be valued by the lay person as well as scholars in general study. As one who has witnessed the development of Shobo in America and is partially associated to the movement through the friendship with the late Rev. Hakuyu Maezumi Roshi, and one who is deeply concerned from Japanese point of view and as a member of the Sotoshu Committee for Promotion of Overseas Mission for many years, I cannot help holding many and various comments and feelings on this Soto Zen Text Project. Particularly the change on the side of the Japanese Sotoshu people towards the frank evaluation in favor of the actual development of Zen in America is conspicuous. At the same time the growth of Soto Zen in America in the context of practical as well as academic levels seems to be alive and well. In one sense this project is to promote and foster a partnership between the American Buddhist movement and Buddhists in the other countries. On the other hand, this could only be convened and implemented because Zen people of both countries agree and are united in this single purpose. (The present author owes much to the "Report on the Soto Zen Text Project: July 2001" of the Editors-in-Chief, Prof. C. Bielefeldt and Prof G. Foulk, for the detailed informations and express my appreciation.) |
