Bendōwa
Introduction
Bendōwa (辨道話, "Discourse on the Practice of the Way") is the eightieth fascicle of Dōgen Zenji's Shōbōgenzō in the 95-fascicle edition. This is a version of the famous Bendōwa, the first major text Dōgen composed after his return from China (1227), regarded as the foundational exposition of his entire teaching. It introduces the central doctrine of shikantaza (just sitting) and the identity of practice and realization (shushō ittō).
This version focuses on the preliminary practices and the generation of the mind of awakening (bodhicitta). Dōgen emphasizes the rarity of genuine aspiration for the Way, the importance of taking refuge in the Three Treasures even in the intermediate state between death and rebirth, and the practice of making and honoring buddha-images and sūtras.
The chapter includes detailed instructions for the practitioner facing death — maintaining the three refuges even as the eyes grow dark, and the power of the kaṣāya robe worn during zazen. Dōgen insists that the kaṣāya is the robe of all buddhas of the three times, and zazen is not a dharma of the three realms but the buddha-dharma itself. The practice of the Way, from the first stirring of aspiration to the final attainment of buddhahood, is the continuous activity of the buddha-dharma in each moment of life.
In seeking the Buddha Way, one must first give priority to the mind of the Way. Those who know the true state of the mind of the Way are rare. One should ask someone who clearly knows it. There are people in the world who are said to have the mind of the Way, yet in truth have no mind of the Way. There are people who truly have the mind of the Way, yet are not known by others. In this way, it is difficult to know who has it and who does not. Generally, one should not believe or listen to the words of foolish and evil people. Also, one should not give priority to one's own mind; one should give priority to the Dharma taught by the Buddha.
One should constantly bear in mind, day and night, how one should truly have the mind of the Way, and pray and vow, "How could there be true bodhi in this world?" In the latter age, there are generally no people with a true mind of the Way. Nevertheless, one should temporarily fix the mind on impermanence and not forget the transience of the world and the peril of human life. One should not let it be known that one is thinking of the world's transience. Instead, one should regard the Dharma as weighty and make one's body and life light.
For the sake of the Dharma, one should not begrudge body or life. Next, one should deeply revere and honor the Three Treasures of Buddha, Dharma, and Sangha. Even if one's life is exchanged and body is changed, one should vow to make offerings to and revere the Three Treasures. Whether asleep or awake, one should think upon and honor the merit of the Three Treasures; whether asleep or awake, one should recite and honor the Three Treasures. Even if one discards this life and is not yet reborn in the next life, there is an intermediate state called antarā-bhava. Its lifespan is seven days; during that time too, one should resolve to recite and honor the Three Treasures without ceasing even one's voice. When the seven days pass, one dies in the intermediate state and again receives an intermediate body for seven days. However long it may be, it does not exceed forty-nine days. At this time, whatever one sees or hears is unobstructed, like the divine eye.
At such a time, one should encourage the mind and recite and honor the Three Treasures, reciting and honoring without forgetfulness or pause, "I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha." Even when passing beyond the intermediate state and approaching one's parents, one should, with right awareness, take conception. Even while in the womb, one should recite and honor the Three Treasures. At the time of birth, one should not neglect to recite and honor them. When the six sense faculties are complete, one should deeply vow to make offerings to, recite, and take refuge in the Three Treasures.
Also, at the time of this life's end, the two eyes will suddenly grow dark. Knowing that time as the end of life, one should strive and recite, "I take refuge in the Buddha." At this time, the buddhas of the ten directions bestow their compassion. Even sins that would lead one to an evil destiny due to conditions are transformed, and one is born in the heavens or born before a buddha, worships the Buddha, and hears the Dharma taught by the Buddha.
After darkness comes before the eyes, one should strive without weariness to recite and honor the Threefold Refuge; one must not neglect this through the intermediate state and into future lives. In this way, one should recite and honor it throughout all births and lifetimes. One must not neglect this until one attains the Buddha-fruit of bodhi. This is the path practiced by all buddhas and bodhisattvas. This is also called deeply awakening to the Dharma, and it is called the Buddha Way being equipped in one's person. One should vow not to mix in other thoughts. Also, in the course of one lifetime, one should undertake to make a buddha image and honor it.
Having made and honored it, one should perform three kinds of offerings to it. The three kinds are a grass seat, rock-honey syrup, and a burning lamp. One should make these offerings and honor it. Also, in this lifetime, one should make a Lotus Sutra and honor it. One should write it or print it, make and honor it, and keep and honor it. Constantly, one should hold it on one's head, bow in worship to it, and offer flowers, incense, light, food, drink, and clothing.
Constantly, one should keep it well and hold it on one's head to honor it. Also, one should constantly wear the kāṣāya and practice zazen. The kāṣāya has the precedent of attaining the Way in the third life. It is the robe of all buddhas of the three times; its merit is immeasurable. Zazen is not a dharma of the triple world; it is the dharma of the buddhas and ancestors.
Translated from classical Japanese based on the text established by the SAT database (Shinshū Taishōzō Taikei Database), University of Tokyo. Shōbōgenzō, fascicle 80. Eihei Dōgen Zenji (1200–1253).