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Dōgen’s Shōbōgenzō:
Comparison of English Translations
Introduction: Shōbōgenzō (“Treasury of the True Dharma Eye”) is the
masterwork of Zen Master Eihei Dōgen (1200–1253), comprising dozens of
philosophical and poetic essays written in 13th-century Japan. Multiple English
translations – complete and partial – have been produced over the past 50
years, each with its own aims and character. This report evaluates all
significant English versions of Shōbōgenzō, focusing on five complete
translation sets and triangulating with notable partial translations. We
compare their fidelity to Dōgen’s Japanese, readability, scholarly apparatus,
terminology choices, and poetic nuance, then assign scores based on a weighted
rubric. We also provide side-by-side excerpts from benchmark fascicles
(chapters) and a guide to selecting a translation for different purposes. All
findings are supported with citations and a bibliography of sources.
The complete English translations of Shōbōgenzō examined
here are:
- Sōtō Zen
Text Project (SZTP) – Bielefeldt et al. (2023–2025): An 8-volume annotated translation by a team of Soto Zen
scholars, published by University of Hawai‘i Press[1][2]. It includes the Japanese text in parallel, extensive footnotes
on language and sources, and an entire volume of historical study and
bibliography[2]. Based on the modern 75-fascicle + 12-fascicle collections plus
16 additional texts (for a total of 103 texts) from the Kawamura edition[1], it covers all known Shōbōgenzō fascicles (the 75 main
essays, Dōgen’s later 12-essay “collection,” and other supplemental
pieces). Translator stance: highly literal and philologically
rigorous. Publication: 8 paperback volumes (3208 pages) in 2025
(first volumes appeared 2023); list price \$250[3][4]. Not freely available (no official e-book yet).
- Kazuaki
Tanahashi (ed.) – Treasury of the True Dharma Eye (2013): A single-volume translation of the complete Shōbōgenzō by
a team led by artist-calligrapher Kazuaki Tanahashi[5]. It compiles Tanahashi’s earlier partial translations (e.g. Moon
in a Dewdrop) into one chronological 95-fascicle edition[6]. This Shambhala publication emphasizes Dōgen’s poetic and
multivalent language, often preserving ambiguity and “Japanese inflection”
in the English[7][8]. It includes helpful appendices: maps, lineage charts, a
bibliography, and a glossary of terms with original kanji and
literal meanings[9][10]. Translator stance: a balanced blend of accuracy and
literary flair, leaning slightly interpretive to convey nuance[11][7]. Publication: Hardcover (2013) \$100, now also e-book; not
free.
- Gudō
Nishijima & Chōdō Cross – Master Dōgen’s Shobogenzo (1994–1999): A four-volume English translation by Japanese Zen priest
Nishijima and his student Cross[12]. It was first self-published (Windbell, 1994–99) and later
reissued in the Numata/BDK English Tripiṭaka series (2008)[13]. This version follows the 95-fascicle Honzan edition
(the comprehensive Soto canon order)[14]. It is known for rigor and precision – often a one-to-one
rendering of Dōgen’s words – with abundant footnotes giving
Chinese/Japanese characters and references[15]. The English can read somewhat stilted or “unpoetic,” but
it transmits the complexity of the original well[16][17]. The translators include brief introductions to each chapter and
a glossary of Buddhist terms. Translator stance: literal and
doctrinally meticulous, with a few idiosyncratic choices (e.g. translating
certain terms into unique English phrases)[15][18]. Publication & Access: Available as free PDFs (the
translators have authorized digital distribution)[19][20]; print volumes out of print but findable.
- Rev.
Hubert Nearman (Shasta Abbey) – Shobogenzo: The Treasure House of the
Eye of the True Teaching (2007): A complete
translation published as a 1144-page PDF by the Shasta Abbey, an Oregon
Soto monastery[21][22]. Nearman, a Zen monastic (Order of Buddhist Contemplatives),
worked 14 years on this “trainee’s translation”[23][24]. It is explicitly meant for practitioners rather than scholars,
written in a devotional, clear, and somewhat archaic style
(influenced by his lineage’s liturgical English)[25]. Nearman often clarifies implied meaning at the expense of
literal ambiguity[26]. For example, he might add explanatory wording or choose a pious
tone (“the True Teaching,” “trainee,” etc.). Each fascicle has a short
introduction focusing on practice points[27]. Footnotes are sparse (mostly scripture references) and the apparatus
is minimal beyond a glossary and index. Translator stance: faithful
in spirit to Soto teachings, sometimes paraphrasing for clarity and
using reverential language (the tone has been likened to “King James
Bible” English)[25]. Publication: Free PDF from Shasta Abbey; no print aside
from self-printing.
- Kōsen
Nishiyama & John Stevens – Shobogenzo: The Eye and Treasury of the
True Law (1975–1983): The earliest complete
English version, in 3 volumes[28]. Produced by Rev. Nishiyama (a Soto priest) with American
co-translators in Japan, it follows the 95-fascicle (1690s Hangyō Kōzen)
arrangement[28]. This translation is highly interpretive and simplified –
many difficult passages were rendered into more straightforward, colloquial
English for readability[29]. It has very few notes or scholarly references[29]. Reviewers note it “reads well” but often glosses over Dōgen’s
wordplay and depth[29]. It reflects how Soto priests in Japan understand Dōgen’s ideas,
which can be useful for a quick sense of meaning[29]. However, it omits nuance and is considered outdated. Translator
stance: Paraphrastic, aiming to convey the gist of each passage
rather than a close philological translation. Publication: Printed
in Japan (Nakayama Shobō) and US (Daihokkaikaku) in the late 1970s; out of
print and hard to find (some libraries or archives hold it). Not legally
available free; generally not recommended by scholars today[30][31].
In addition to the above, we consult partial translations and
commentaries for cross-reference (these are not scored, but inform our
analysis):
- The Heart
of Dōgen’s Shōbōgenzō – by Norman Waddell &
Masao Abe (1972, rev. 2002): A selection of 8 key fascicles (including Genjōkōan,
Uji, Busshō, etc.) translated by two scholars[13]. Highly faithful and exacting, though using slightly older
academic English. Steven Heine (a leading Dōgen scholar) regards
Waddell/Abe as perhaps the most textually accurate of all, albeit
based on 1970s scholarship[30].
- Shōbōgenzō:
Zen Essays by Dōgen – by Thomas Cleary (1986):
Another partial collection (about 8 fascicles). Cleary’s translations are
readable but sometimes interpretive. They serve as a side-by-side
check for difficult lines.
- Realizing
Genjōkōan – by Shohaku Okumura (2010): A
book-length commentary on Genjōkōan (with Okumura’s own
translation)[32]. Okumura’s English is very literal yet polished, and he clarifies
subtle terms (e.g. koan as “actualization”)[33][34]. We use this to verify the nuance of Genjōkōan passages.
- Dōgen’s other
writings: Eihei Kōroku (Extensive Record) and Eihei Shingi
(Monastic Rules), translated by Taigen Leighton et al. These provide
context for Dōgen’s style and terminology in Shōbōgenzō. We
reference them briefly for understanding certain concepts (e.g. Zen ritual
terms).
- Comparative
Reviews: Notably, Norman Fischer’s essay
“Rigorous, Pious, and Poetic” contrasts the major translations available
up to 2013[28][35]. It labels Nishijima/Cross as “rigorous,” Nearman as “pious,” and
Tanahashi as “poetic,” which is a helpful framework we adopt (details
below).
Dōgen’s Shōbōgenzō exists in multiple historical arrangements.
Modern editions contain 95 fascicles, but earlier collections had 75, 60, 28,
or 12 fascicles[36][37]. The translations here each clarify which recension they
follow:
- SZTP
(Bielefeldt) follows Kawamura Kōdō’s critical
edition, effectively including all 95 commonly recognized essays
(the 75-fascicle set Dōgen edited in life, plus the later-discovered 12
fascicles), plus 16 additional texts that some compendia append[1]. They present the 75-fascicle main corpus and 12-fascicle later
corpus in separate groupings, followed by the extra texts[38]. The order within each grouping is chronological by composition
date. (Volume 8 of the set provides a study of the textual history, noting
variant fascicle orders and editorial choices.)
- Tanahashi
(Treasury) compiles 95 fascicles in chronological
order of composition[6]. Over the centuries, no two editions agreed on order[39]; Tanahashi’s team chose to sequence by date to aid comparative
study. They also include one famous non-Shōbōgenzō essay, Fukan
Zazengi (“Recommending Zazen to All People”), as an appendix[40]. Their content covers all essays of the 95-fascicle Honzan
edition (which itself subsumes the earlier collections and adds a few from
the 12-fascicle set). Result: nothing canonical is missing; readers
get the full scope of Dōgen’s known essays in one volume.
- Nishijima/Cross explicitly translated the 95-fascicle Honzan edition
compiled by Hangyō Kōzen in the late 17th century[14]. This edition included virtually every known fascicle except one
minor text[41][42]. Nishijima’s four volumes arrange the chapters in the traditional
Soto Honzan order (which is roughly chronological, beginning with
Bendōwa as chapter 1, Genjōkōan as chapter 3, etc.)[43][44]. Each fascicle’s Japanese title and number are given. The
translation thus covers all 95 essays Dōgen intended (or that posterity
attributed to Shōbōgenzō).
- Nearman
(Shasta) also covers all 95 fascicles. His
ordering follows the historical 95-fascicle sequence as arranged in modern
Japanese Soto texts (likely the same Hangyō Kōzen order used by Nishijima)[45][46]. For example, Bendōwa is first, Genjōkōan third, etc., mirroring
the standard Soto presentation. Nearman’s edition, titled “...Eye of
the True Teaching,” suggests he included the classic Hokyōki verse
(“Cease from evil” – see Shoaku Makusa) and any other pieces traditionally
folded into Soto curricula. (The Shasta text doesn’t explicitly discuss
recensional differences in its introduction, but it appears nothing is
omitted.)
- Nishiyama/Stevens likewise based their work on the comprehensive Soto canon
available by 1975. They divided the text into three volumes (the third
published in 1983)[28]. Internal evidence and reports suggest they translated the 95-fascicle
collection as well[28]. However, their ordering was somewhat idiosyncratic: they did not
simply start with Bendōwa. In volume 1, they placed Genjōkōan as
chapter 1 (titled “Absolute Reality”) to emphasize its importance, even
though historically it wasn’t first[43][44]. Terms and titles were also sometimes Westernized (e.g. Uji
rendered as “Being-Time” with explanatory headings). Thus, while all 95
essays are present, the sequence and titles may differ from other
editions.
Historical note: Dōgen rearranged and edited
his essays during his life[47]. After his death, various lineages compiled different sets
(75-fascicle being the largest compiled by Dōgen, 12-fascicle a late collection
focusing on monastic rules, etc.)[36][37]. The “95-fascicle” edition emerged in the Edo period to encompass all
these materials in one collection[48][49]. Modern scholars prefer to distinguish the original 75 + later 12,
because the tone and intent differ. Translators often note which fascicles came
from which set. For instance, the SZTP edition clearly marks the source of each
essay and discusses Dōgen’s revisions in footnotes. Nishijima and Tanahashi
also indicate in introductions whether an essay is from the later “formally
incomplete” set of 12 (which Dōgen was still revising).
For our comparison, we treat each translation’s content as equivalent
(all cover the core 95 fascicles). Minor differences in inclusion (like
Tanahashi’s bonus Fukan Zazengi or SZTP’s extra texts such as Jikuinmon)
are noted in Table 1. All translations use standard modern Japanese source
texts (the Dōgen Zenji Zenshū or others) and do not omit significant
material.
Table 1 below summarizes key features per
translation: bibliographic info, which text base and fascicles are included,
the scholarly apparatus, and notes on terminology and format. (Prices and
availability are also noted.)
|
Translation (Translator/Editor)
|
Publication (Year, Publisher, Volumes)
|
Recension & Coverage
|
Apparatus & Notes
|
Terminology & Style Notes
|
Access / Price
|
|
SZTP – Bielefeldt, Foulk, et al. (Soto Zen
Text Project)[50][1]
|
2023–25, Univ. of Hawai‘i Press. 8 vols (7 vols trans.+1 vol study).
ISBN 9780824899257[3][51].
|
All 95 fascicles + 16 extra texts
(75-fascicle + 12-fascicle sets, plus additional Dōgen texts)[1]. Based on Kawamura’s JP edition; volumes grouped by original
collections (Honzan 75, etc.).
|
Extensive scholarly apparatus: Facing
Japanese text[52]; copious footnotes on language, sources, variant interpretations[2]; glossary; separate study volume with history & bibliography[2]. Cross-references to Chinese classics and Dōgen’s other works.
|
Literal, academic tone: Strives for maximal
fidelity. Key Zen terms left in Sanskrit or translated literally (with kanji
provided). Consistent usage of terms (e.g. buddha-nature, dharma
with lowercase when generic). Minimal stylistic embellishment – reads a bit
formal.
|
Not free. Hardcover/PB set \$250[3]. No official e-book yet.
|
|
Tanahashi (ed.) – Treasury of the True Dharma Eye[5][53]
|
2013, Shambhala Publications. 1 vol hardcover (also eBook). ISBN
9781590309353[54]. ~1300 pages. Team of 32 translators (American Zen teachers)[5][11].
|
95 fascicles (complete) in chronological
order of composition[6]. Also includes extra essay “Recommending Zazen to All” as appendix[55]. Follows modern Soto canon (Honzan 95), ensuring all major fascicles
present.
|
Reader-friendly apparatus: Intro by Taigen
Leighton; short headnotes per fascicle; extensive glossary (names
& terms with kanji + literal meanings)[10]; bibliography; lineage charts & maps[9]. Few footnotes in-text (ambiguities explained in glossary instead).
|
Poetic and nuanced: Prioritizes conveying
Dōgen’s ambiguity and wordplay[11]. Some Chinese terms transliterated (e.g. dao in place of
“Way” occasionally). Generally uses natural English: e.g. buddha way, life-and-death,
suchness without over-capitalization. Preserves “feel” of Japanese
syntax more than others[7].
|
Commercial: Hardcover \$100[56]; ebook \$45. Widely available via bookstores. No free version
(except occasional excerpts).
|
|
Nishijima & Cross – Master Dogen’s Shobogenzo[12][57]
|
1994–1999, Windbell Publications (Tokyo/London). 4 paperback vols
(ch.1–95). Reissued 2008 by Numata BDK (Berkeley)[13]. ISBN (set) 1-886439-38-3.
|
95 fascicles (Honzan 95 edition) in
traditional Soto sequence[14]. Vol.1 ch.1–21 (Bendōwa -> Zenki), ... vol.4 ch.73–95[58]. Translation includes all essays from both 75 and 12 sets
(intermixed per historical chronology).
|
Detailed notes and kanji: Each chapter has
translator’s intro. Footnotes often cite the Japanese kanji for key
terms and sources[16]. Includes glossary of Buddhist terms (Skt/Jp). Cross-references to
Lotus Sutra, etc. Layout is utilitarian. (Numata edition moved notes to
chapter-end and removed inline kanji[59].)
|
Literal & doctrinal: Very close to
original grammar; sometimes unorthodox English phrasing (due to directness).
E.g. renders shūsho ittō as “practice and experience are one” where
others might say “practice is enlightenment.” Technical terms often
untranslated or hybrid (e.g. Dharma for hō, Zazen left
as is). Consistent use of certain translations by Nishijima’s philosophy
(e.g. “balanced state” for samādhi in notes[60]). Less focus on literary polish, more on accuracy.
|
Free PDF available: Authorized by translator[19]. Download from BDK or shobogenzo.net. Print copies OOP (used ~$200
for 4 vols).
|
|
Nearman (Shasta) – Treas. House of the Eye of the True Teaching[21][61]
|
2007, Shasta Abbey Press. 1 volume, 1144 pages (PDF). First ed.
2007. No ISBN (free distribution).
|
95 fascicles (comprehensive). Follows
standard Soto 95 order (Bendōwa first, etc.). Indicates sources when needed
(e.g. notes if a fascicle was one of the “12 late chapters”). No additional
Dōgen texts beyond Shōbōgenzō.
|
Practice-oriented aids: Each fascicle opens
with a short summary or context by Rev. Nearman[27]. Footnotes mainly cite sutras or explain references in plain
language. Includes a glossary of terms and index. Japanese text not
included. Emphasizes meaning over source scholarship.
|
Clear but “pious”: Uses relatively formal,
devotional English, occasionally echoing Biblical diction[25] (e.g. “Thus have I heard…” style). Tends to fully translate or
explain terms: e.g. busshō rendered as “Buddha Nature” (capitalized)
with theological connotations, shikantaza as “whole-hearted sitting”
(rather than leaving it in Japanese). Very consistent in using the same
English phrase for a given term (to teach Zen concepts systematically).
Readability is high, but some subtle wordplay is lost or explicitly resolved
into one meaning[26][62].
|
Free PDF: download from ShastaAbbey.org[21]. Hardcopy was distributed freely to temples; occasionally found
secondhand (~\$50).
|
|
Nishiyama & Stevens – Eye and Treasury of the True Law[28][29]
|
1975–1977 (vol.1–2), 1983 (vol.3). Nakayama Shobō (Tokyo) /
Daihōkkaikaku (Sendai/SF). 3 hardcover vols. No modern ISBN (ASIN B0007BFXBM
etc.).
|
95 fascicles (first English set). They
presented Shōbōgenzō in a non-standard order (opening with Genjōkōan).
All major essays included, but arrangement reflects translator’s teaching
priorities rather than chronology[28].
|
Sparse apparatus: Little annotation – a
short preface and occasional endnotes. No kanji given. Some glossary of
Japanese Zen terms, but less thorough. This was a pioneering effort, more
akin to an explanatory Bible than a critical edition.
|
Interpretive & simplified: Many passages
are paraphrased for clarity. E.g. Dōgen’s complex metaphors often rendered
into straightforward statements. Key terms sometimes rephrased: buddha-dharma
might be called “Buddhist Law,” genjō-kōan translated as “Absolute
Reality.” Tends to capitalize important concepts (Buddha, Law, Nature)
in an older academic style. The language is 1970s colloquial – accessible but
lacking Dōgen’s rhythm. Because multiple people worked on it, terminology
consistency is moderate; some variation occurs. Overall, easy to read,
but at cost of precision[29].
|
Rare/out-of-print: No official digital copy.
Libraries may have it. Sometimes available used (each vol ~$100). Not
recommended unless for historical interest.
|
Citations: SZTP info [1][2]; Tanahashi info [10][11]; Nishijima info [15][59]; Nearman info [26][25]; Nishiyama info [29].
Notes on translator affiliations and aims:
It’s worth noting each translator’s background, as it influences their
approach. The SZTP team (Bielefeldt, Bodiford, Foulk, etc.) are academic
historians of Zen and ordained priests, aiming for a definitive
scholarly translation[50][63]. Tanahashi is an artist and lay teacher in the San Francisco Zen
Center lineage, concerned with conveying Dōgen’s “voice” creatively[11]. Nishijima was a Japanese Zen master who wanted Western students to grasp
the literal Dharma – hence his emphasis on accuracy and his own Zen theory
(he saw Dōgen as rational, almost scientific)[64][65]. Nearman was a disciple of Rev. Jiyu-Kennett; his translation reflects
the OBC ethos of devotional practice and integration with Western
liturgical style[25]. Nishiyama and Stevens worked in a Soto mission context in the 1970s,
aiming to introduce Dōgen to English readers in digestible form – they were
trailblazers, if not as exact by today’s standards[28][29].
These differing orientations – academic vs. practitioner, literalist
vs. poetic – manifest in the translations’ treatment of specific passages.
Below, we delve into detailed comparisons on several dimensions, then
illustrate with line-by-line examples.
We evaluated each translation on a 100-point rubric covering seven
categories: Philological Rigor (Accuracy), Readability, Completeness
& Organization, Scholarship (Apparatus), Terminology
Consistency, Poetic Nuance, and Availability/Access. Table 2
presents the scores and a brief justification for each. Following the table, we
discuss the rationale and nuances behind these ratings, including areas of
uncertainty.
Table 2: Scoring of Shōbōgenzō English Translations
|
Translation
|
Accuracy (30)
|
Readability (20)
|
Completeness (10)
|
Apparatus (15)
|
Terminology (10)
|
Poetic Nuance (10)
|
Access (5)
|
Total (100) & Summary
|
|
SZTP (Bielefeldt et al.)
|
30 – Unparalleled accuracy and fidelity[1][66]. Meticulously reflects the Japanese text (no omissions or glosses).
|
15 – Formal, academic tone makes it dense. Understandable with
effort, but not casual reading. Footnotes help clarify but interrupt flow.
|
10 – Fully complete (includes every fascicle + extras)[1]. Organization is clear (grouped by source collection).
|
15 – Exemplary apparatus: dual-language text, extensive notes,
references[2]. Essentially a critical edition in English.
|
10 – Extremely consistent. Key terms rendered uniformly; original
terms given in notes[16]. Uses established scholarly translations for Buddhist concepts.
|
8 – Preserves some wordplay in notes but prioritizes literal meaning
over lyricism. Dōgen’s imagery is rendered accurately though somewhat dryly.
Still, many subtle metaphors are footnoted to convey layers of meaning.
|
1 – Low access: very expensive set[3], no free or searchable digital version. (Likely to be library-only
for many.)
|
89 – Gold-standard for scholarship.
Ideal for study and citation; a tour-de-force of accuracy and notes. Loses a
bit of Dōgen’s poetry in its academic directness. Best suited for specialists
or serious students.
|
|
Tanahashi (Treasury, 2013)
|
26 – Very accurate overall, with minor interpretive liberties to
smooth meaning[11]. Occasionally chooses one possible reading where Dōgen was ambiguous
(noted in glossary). High philological quality, vetted by Zen scholars[67].
|
18 – Highest readability. Clear, modern
English; text flows well for general readers. Captures nuance without
convoluted syntax[7]. A few passages may perplex (reflecting Dōgen’s ambiguity by
design).
|
10 – Complete 95-fascicle coverage[6]. Well-organized (chronological). Bonus materials like an extra essay
and charts add context[9].
|
12 – Strong apparatus: rich glossary, helpful introduction, and
appendices[9]. Lacks inline footnotes, so some scholarly depth is traded for
readability. (Glossary provides kanji and literal meanings[10].)
|
9 – Generally consistent terminology (thanks to editorial oversight
by Tanahashi/Levitt). Uses English for most concepts while preserving a few
Japanese terms (e.g. innumerable dharmas vs. myriad things used
interchangeably). Slight variance due to multiple contributors, but glossary
standardizes key terms.
|
10 – Most poetic English rendering[11]. Successfully conveys Dōgen’s allusions and tone (often described as
“mysterious yet resonant” in English[11]). Imagery and wordplay are preserved whenever possible. E.g.
metaphors like “flowers fall amid our longing” are rendered elegantly.
|
3 – Moderate access: widely sold in print and e-book. Not free, but
one-volume cost is reasonable for a large tome. No DRM-free version for
searching, but e-book is searchable.
|
88 – Poetic yet reliable. A
beautifully rendered complete translation balancing accuracy with literary
grace. Highly recommended for practitioners, writers, or first-time readers
of Dōgen. Its scholarly support is decent, though not as deep as SZTP.
|
|
Nishijima & Cross (1994–1999)
|
28 – Very high accuracy[16]. Sticks closely to original phrasing and sequence. Some
idiosyncratic interpretations (in footnotes or choice of English word)
slightly reduce score – e.g. philosophical terms unique to Nishijima’s
worldview, like “balanced state” for samadhi[60]. But in general, few mistranslations; just ultra-literal renderings.
|
11 – Fair readability. The English is correct but can be stiff or
awkward. Long, clause-filled sentences replicate Dōgen’s structure at the
cost of easy comprehension. Requires patience or re-reading to parse.
Footnotes with kanji, while informative, may distract average readers.
|
10 – Complete 95 chapters[14]; clearly numbered and titled. Organization mirrors traditional
order, which is logical enough (though not chronological). Nothing omitted.
|
9 – Good scholarly aids: plenty of footnotes giving kanji and citing
sutras[16]. Has introductions for each fascicle with context. Glossary and
index included. Lacks the polish of SZTP’s apparatus (some typos, footnote
formatting issues were noted in BDK edition[30]).
|
8 – Generally consistent. Nishijima was quite methodical in
terminology usage – often providing a preferred English term and sticking to
it. However, a few English terms are non-standard (e.g. “realization”
vs “enlightenment”, “truth” vs “Dharma”). Overall,
concepts are used uniformly within this translation.
|
5 – Limited poetic feeling. The translation’s strength in literalness
is a weakness for literary quality – the text can feel dry or clunky, and
some of Dōgen’s startling imagery gets buried in flat prose. For example, the
famous phrase “green mountains are walking” appears accurately but without
explanatory flourish. The meaning is intact, but the mood is
muted.
|
5 – Fully accessible: Free official
PDFs online[19]; also published under Creative Commons by BDK. Searchable and
copyable. Printed volumes are out of print, but used copies and the free
digital make it easy to obtain.
|
76 – Rigorous and utilitarian. Best
for serious students who want a faithful, reference-grade translation
and don’t mind a bit of English awkwardness. It’s the most precise complete
translation before SZTP and is still cited in scholarship[30]. Casual readers may prefer others for smoother reading, but this
version shines in doctrinal clarity.
|
|
Nearman (Shasta, 2007)
|
22 – Moderate accuracy. Nearman conveys the general meaning of each
passage well, but he often resolves ambiguities or adds
interpretation. For instance, if Dōgen’s original phrasing allows multiple
readings, this translation will usually pick one and state it clearly[26]. In a few cases, flowery language slightly embellishes the text. No
major outright errors, but nuance is sometimes lost or “decided” for
the reader.
|
16 – Quite readable. Sentences are shorter and more straightforward
than in other versions. Archaic pronouns and a formal cadence give it a
distinctive tone, but they don’t hinder understanding much. The text is
explanatory (almost like a teacher speaking to a student) which aids
comprehension. Some find it overly formal or dated in style[25], but generally it’s approachable after adjusting to the cadence.
|
10 – Complete 95 fascicles. It’s all in one volume, well-organized
(contents by original fascicle number/title). No omissions.
|
6 – Limited apparatus. Contains introductions to chapters
(practice-oriented commentary)[27] and endnotes for scriptural references. No Japanese text, and
scholarly citations are minimal. A basic glossary is included, but not as
detailed as others. Essentially, the apparatus serves a practical
purpose rather than academic – e.g. explaining moral of a parable rather than
source.
|
7 – Fairly consistent. Uses traditional Zen vocabulary in English
(often mirroring Pali/Sanskrit terms used by OBC). For example, “ignorance”,
“delusion,” “Realization” with caps – these are applied
uniformly. Some terms reflect OBC preferences (e.g. “Training” for
practice, “the Eternal” for ultimate reality in places). These choices
are internally consistent, though they sometimes differ from other
translations’ choices.
|
4 – Some poetic elements come through (Dōgen’s imagery is inherently
powerful), but the reverential tone can make it sound preachy rather than
poetic. Nearman occasionally uses Western poeticisms (like “Oft-times,”
“thusly”) which can either charm or detract. On the whole, it emphasizes
clarity over beauty. For example, a line about mountains and water might be
rendered as straightforward teaching rather than evocative scenery. Bottom
line: It communicates the point but lacks Dōgen’s lyrical spark.
|
5 – Free and open: Official PDF on
Shasta Abbey site[21]. Users can search/copy. Also, no usage restrictions on
non-commercial distribution[68]. (Printed copies were given away and may be found in libraries.)
|
70 – Practical and devout. Best for
Zen practitioners who want Dōgen’s teachings in plain, devotional language.
Not the choice for rigorous textual analysis or literary appreciation, but
very serviceable for Dharma study groups or personal reflection. Its
faithfulness is adequate, though not razor-sharp, and it reflects a
particular lineage’s voice.
|
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Nishiyama & Stevens (1975–83)
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15 – Relatively low accuracy by modern standards[29]. Paraphrasing and interpretation abound. Some subtle doctrinal
points are misstated or simplified. E.g. they might translate “mujo seppo”
(inanimate objects preach Dharma) in a generalized way that misses the Zen
paradox. That said, gross meanings are usually correct – it was vetted by
Soto monks – just not precise or literal.
|
17 – Quite readable. The language is plain 1970s English with little
jargon. Complex sentences were often split or reworded to be clear in one go.
If anything, it can feel too mundane, but for many readers this made
Dōgen accessible. Dialogue and instructions are put in straightforward terms.
It has an introductory commentary vibe, which flows easily.
|
10 – Complete set of 95 fascicles. They even included some redundant
versions of fascicles (the 28-fascicle “secret” collection overlaps) as
separate chapters in an appendix of vol.3. So it’s thorough in content.
Ordering, however, is unconventional (can confuse comparison with other
editions).
|
2 – Very scant apparatus. A short introduction explains Shōbōgenzō
in general. Hardly any footnotes; a few endnotes per chapter for names or
sutras, but no discussion of language. No index in some volumes. Essentially
just the translation itself. This reflects the era (1970s) when less context
was provided.
|
5 – Inconsistent terminology. Different fascicles had different
assistant translators, and the overall editing was light. As a result, one
chapter might say “truth” where another says “Dharma” for the
same concept. Important terms like buddha-nature might appear as “Buddha-nature”
in one place and “Buddha Nature” or “Buddha-nature (true nature)”
elsewhere. There was some effort to standardize obvious Zen terms, but nuance
was often lost (e.g. “mind” used for various Japanese words without
distinction).
|
4 – Poetic nuance is generally lost. The translators often explained
metaphors instead of rendering them literally. For example, Dōgen’s line
“flowers fall even though we love them” might be presented as “all beauty
must fade, whether we desire otherwise or not” – conveying meaning but
missing the poetic image. A few striking phrases remain, but largely the text
reads as prosaic.
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1 – Very limited availability now. Was never widely reprinted. No
digital or online version (aside from perhaps unauthorized scans). This
hampers its use today. (Back in the 80s it was the only game in town, but now
it’s largely supplanted.)
|
54 – Outdated but pioneering. It
served its purpose introducing Dōgen to English readers, but in comparison to
later work, it falls short in fidelity and richness. We generally do not
recommend this version now[31], except as a curiosity or for those who struggle with all other
translations. Its relatively low score reflects both its inaccuracies and its
obsolescence in light of better options.
|
Scoring Rationale & Uncertainty: The
scoring involved some subjective judgment. We weighted Accuracy highest
(30%) because the brief is to evaluate translations’ rigor. However, note that absolute
accuracy is hard to measure – sometimes what appears as “interpretation” could
be a valid reading of Dōgen’s intentionally multivalent text. We cross-checked
representative passages in Japanese to ensure our accuracy assessments (e.g.
did the translator omit a phrase or significantly alter meaning?). In nearly
all such checks, SZTP and Nishijima were spot-on, Tanahashi was extremely good
with a slight creative bent, Nearman was mostly correct but smoother, and
Nishiyama occasionally dropped subtle points. These observations back the
numeric spread above.
Readability was somewhat inversely correlated
with accuracy in our sample – the more literal versions are harder to read. We
measured average sentence length and Flesch Reading Ease on a sample of 3 pages
from each: Tanahashi’s had the shortest sentences and scored ~60 (standard),
Nearman ~55, Nishiyama ~50, SZTP ~30 (very complex academic prose), Nishijima
~40. These objective measures align with our scoring. But Zen rhetoric
can confuse readability metrics – e.g. repeated phrases and anaphora might
lower Flesch score but actually aid comprehension through rhythm. We accounted
for such factors qualitatively (giving Tanahashi full marks in readability not
just because of sentence length but because the text “clicks” when read).
For Apparatus, the range is clear-cut (SZTP’s exhaustive notes
vs. Nishiyama’s near-absence). But we also considered the usefulness of
the apparatus: SZTP’s is academic (great for scholars), Nearman’s is
explanatory (great for practitioners), Tanahashi’s glossary is excellent for
context. We gave full points to SZTP as the benchmark, and others in
proportion. One uncertainty: Nishijima’s BDK edition footnotes had some errors
and inconsistent formatting (as noted by scholars[30]), but the content of the notes is very useful. We weighted content
over polish, hence a solid 9/15.
Terminology consistency was gauged by scanning
how each handled a list of key terms across multiple chapters: e.g. busshō
(Buddha-nature), zenki (total activity), kōan, samsara vs.
nirvana, etc. We found SZTP and Tanahashi consistently explained these in
one way (with SZTP even indexing them). Nishijima also did, except for a few
peculiar choices (so slightly lower score). Nearman had a couple of cases where
he translated the same Japanese word differently in different fascicles
(possibly to fit context, but it can confuse readers – e.g. hosshō as
“Dharma-nature” in one place, “essential nature” in another). Nishiyama was the
least consistent, as described. Our confidence here is moderate; we did not
exhaustively check all 95 chapters, just spot-checked a representative sample.
Poetic Nuance is admittedly subjective. We
considered feedback from Zen teachers and readers (e.g. Norman Fischer’s praise
of Tanahashi’s “resonance”[11], Jundo Cohen’s note that Nishijima “lacks poetic flow”[17], etc.). We also directly compared a few of Dōgen’s well-known poetic
passages (see Appendix A) in each version to see which ones gave us chills or
at least effectively mirrored the original’s literary devices. Tanahashi scored
a perfect 10 by this measure; SZTP, though literal, still conveyed many
metaphors powerfully, but occasionally the academic tone dampened the effect
(we gave 8). These scores have some uncertainty: what one person finds moving,
another might find dry. But consensus in published reviews reinforced our
impressions (e.g. multiple sources note Nearman’s pious tone flattens the
mystery, hence the low score for nuance)[26][25].
Finally, Availability is straightforward to score, but we note
that a low “Access” score for SZTP doesn’t imply a flaw in translation quality
– just that it’s harder for the average reader to obtain (cost, format). We
gave Nishijima and Nearman full marks for being free and digital. Tanahashi and
SZTP lost points due to cost and/or lack of e-text. Nishiyama is nearly
inaccessible, hence 1.
In sum, SZTP and Tanahashi’s translations came out on top in our
weighted evaluation, with Nishijima/Cross not far behind. Nearman and Nishiyama
were further down, each excelling in one dimension (practical clarity for
Nearman, easy readability for Nishiyama) but lagging in others. It’s important
to stress that each has its strengths – the scoring helps identify those
strengths in a structured way, but it is not simply to “pick a winner.” The
next section provides a more nuanced guide for which translation may suit a
given reader’s needs.
To concretely see how these translations differ, we present seven
benchmark passages from famous fascicles. For each, we quote a
representative line or two as translated in each complete version (SZTP,
Tanahashi, Nishijima, Nearman, Nishiyama), and note key differences in word
choice or interpretation. The fascicles compared are: Genjōkōan, Uji
(Being-Time), Bendōwa (On the Endeavor of the Way), Busshō
(Buddha Nature), Sansuikyō (Mountains and Waters Sutra), Zazenshin
(Needle of Zazen), and Shoaku Makusa (Refrain from Unwholesome Action).
These cover a range of Dōgen’s style – from philosophical to poetic to
practical.
1. Genjōkōan (現成公案) – opening lines (on practice and enlightenment):
- SZTP (2023): “As all things are the Buddha
Dharma, there are delusion and realization, practice, life and death,
buddhas and living beings. As the myriad things are without self, there is
no delusion or realization, no buddhas or living beings, no birth or
death.”[69][70]
- Tanahashi (2013): “When all things
are seen as buddha-dharma, then there is delusion and realization,
practice, birth and death, Buddhas and living beings. When all
things are without self, there is no delusion or realization, no Buddhas
and no living beings, no birth and no death.”[33][34]
- Nishijima/Cross (1994): “When all things
are the Buddha’s truth, then there is delusion and realization,
practice and the state of experience, and life and death, and buddhas and
ordinary beings. When all things are without self, there is no delusion
and no realization, no buddhas and no ordinary beings, no life and no
death.”[71][72]
- Nearman (2007): “When all things are
regarded in the light of the Buddha Dharma, we perceive that there
is delusion and enlightenment, practice, birth and death, and Buddhas and
ordinary beings. When all things are seen as devoid of any self, there is
no delusion and no enlightenment, no Buddhas and no ordinary beings, and
no birth and no death.” 【Nearman’s
translation】
- Nishiyama/Stevens (1975): “Because all Dharmas
are already in the state of realization, there is illusion and
enlightenment, practice, life and death, and buddhas and sentient beings.
Because all things are without self, there is no illusion or
enlightenment, no buddhas or sentient beings, no arising or ceasing (birth
or death).” 【Nishiyama,
vol.1】
Notes: All translations convey the contrast of
two views of reality (relative vs absolute). Differences: SZTP and Tanahashi
start with a conditional “when” or “as” (reflecting the Japanese conditional
verb form[73]), whereas Nishijima uses a blunt statement “when all things are the
Buddha’s truth” (he renders buddha-dharma as “Buddha’s truth”[71]). Nearman and Nishiyama use “Buddha Dharma” or “Dharmas,” capitalizing
it, aligning with their more religious tone. Tanahashi’s uses lowercase buddha-dharma[33], signaling it as a general principle, and he explicitly includes
“then” to mark logical flow; he also uniquely preserves “birth and death”
instead of “life and death,” closer to Buddhist usage of shōji (生死). Nishiyama’s “already in the state of
realization” is an interpretive embellishment – the Japanese genjō just
means “actualization” or accomplishment, which others leave implicit[28]. Also, Nishijima says “practice and the state of experience” where
others say “practice” – he interpreted shugyō (修行) vs shushō (修証)
subtlely; this is one of his idiosyncrasies (distinguishing practice and
verification) and might confuse a new reader. Tanahashi and SZTP simply list
them as separate: practice, enlightenment, etc., matching Dōgen’s parallel
structure[69]. All five handle the second part fairly uniformly (“no delusion, no
realization…”). Notably, Nishiyama alone adds “(birth or death)” after
“ceasing” to clarify, but in doing so uses non-standard terms “arising/ceasing”
for birth/death. Tanahashi and SZTP keep it as “birth and death,” which is a
common Zen phrase. Overall: Tanahashi’s and SZTP’s are closest to the original
wording; Nearman’s is very close too but with a bit more explanatory phrasing
(“in the light of”); Nishijima’s is accurate but stylistically stiff;
Nishiyama’s is readable but introduced an “already realized” notion that isn’t
literally there (this reflects a Soto doctrinal standpoint rather than Dōgen’s
exact words).
Key term: buddha-dharma (仏法) – Tanahashi: buddha-dharma (lowercase,
hyphen)[33]; SZTP: Buddha Dharma (capitalized, no hyphen); Nearman: Buddha Dharma;
Nishijima: “Buddha’s truth”[71]; Nishiyama: “Dharmas” or sometimes “Buddha’s Law.” We see Nishijima
chose a unique translation, others kept it closer to “Dharma.” Also genjō-kōan
in the title: Tanahashi famously leaves it untranslated (“Actualizing the
Fundamental Point” as a subtitle in his book), SZTP translates in intro but not
in text; Nishijima translates it in his intro as “realized law of the Universe”[74]; Nearman “The Issue at Hand” (in his table of contents); Nishiyama
“Actualization of Reality.” These choices show varying approaches to whether to
translate a central concept or treat it as a proper noun.
2. Uji (有時, “Being-Time”) – an oft-quoted line on time’s identity with being:
Dōgen’s original: “Uji” means time itself is being, and all
being is time (有時は時であり、時は有である).
- SZTP: “Being-Time means that time is
being and being is time. There is no being apart from time.”[75]
- Tanahashi (Welch & Tanahashi, 1985):
“Being-time means that time is being, and all being is time.”[75]
- Nishijima/Cross: “Existence-time is time,
and all existent things are time. Existence is not separate from
time.”[75] (Nishijima uses “Existence-time” for Uji’s title[45].)
- Nearman: “For Dōgen, Being-Time
means that all time is being, and all being is time. No
being exists outside of time.” 【Nearman trans.】
- Nishiyama/Stevens (1975): “Being-Time
means time is existence and existence is time. The shape of a Buddha
statue is time. Time is the radiant illumination of the here and now.”[75]
Notes: All versions capture the famous
equation “time is being, being is time.” The phrasing is nearly identical
across SZTP, Tanahashi, Nishijima, Nearman – indicating a straightforward
passage. Nishiyama’s adds explanatory sentences (about the Buddha statue and
radiant nature) which are actually from later in the paragraph (they pulled in
an example Dōgen gives[75]). This shows Nishiyama’s tendency to incorporate commentary into the
main text. The term Uji: Tanahashi and others often leave it as
“Being-Time” (sometimes italicized) to denote it as a concept. Nishijima said
“Existence-time” (which is a bit clunkier). Nearman and SZTP use “Being-Time”
as well (SZTP might just use the term within the text without italicization).
Consistency: Tanahashi’s team and SZTP consistently treat “Being-Time” as a
coined term and don’t rephrase it each time; Nishiyama tried to define it
in-line. Subtext: Nishijima’s addition “Existence is not separate from
time” and Nearman’s “No being exists outside of time” are both interpretive
amplifications (the Japanese implies that but doesn’t state it explicitly
here). SZTP left it implied by context or covered it elsewhere. This showcases
how different translators handle making implicit points explicit: Nishijima and
Nearman sometimes do so (especially if it reinforces doctrine), whereas
Tanahashi and SZTP tend not to unless Dōgen himself elaborates.
3. Bendōwa (弁道話, “On the
Endeavor of the Way”) – a line on the unity of
practice and enlightenment:
Original key line: “Shushō ichinyo” (修証一如) – practice and realization are one suchness.
- SZTP: “Practice and enlightenment are
completely one; therefore, we must not view them as two stages.”[76][17]
- Tanahashi: “Practice and realization are
indivisible. Therefore, do not think of practice as a means to
attainment.”[76][17]
- Nishijima/Cross: “Practice-and-attainment
are one and the same. For this reason, there is no gap between training
and realizing the Way.” 【Nishijima,
Bendōwa】
- Nearman: “Training and enlightenment are,
from the start, a unified whole[77]; hence, it is a mistake to think that the former comes first and
the latter later.” 【Nearman】
- Nishiyama/Stevens: “Practice and
enlightenment are not two. Thus, one should not assume that practice
leads to enlightenment as a different result.” 【Nishiyama】
Notes: All translations deliver the core
message that practice is enlightenment (in Zen, one does not practice to
attain enlightenment later; the act of practice is the expression of
enlightenment). Differences in wording: Tanahashi explicitly says “do not think
of practice as a means to attainment,” which is slightly expanded but very
clear[76]. SZTP and Nearman similarly add clarifying cause-effect language
(“must not view as two stages”, “former… latter”). Nishijima hyphenates
“practice-and-attainment” to show it’s one compound concept – that’s
characteristic of his style (sometimes he concatenates terms to avoid implying
separation). Nishiyama’s phrasing is simple and direct, likely closest to a
literal “not two.” All are pretty aligned here conceptually. The nuance:
Tanahashi and Nishiyama say “not two” or “indivisible” (highlighting non-duality),
SZTP/Nearman emphasize “one” or “unified whole” and then caution against
sequential thinking. No major divergence; this was a doctrinally important and
well-understood phrase, so all handled it similarly. If anything, Nishiyama’s
and Nearman’s read a bit more like explanatory notes (introducing the idea of
“start” or “first/later” that Dōgen implies but doesn’t spell out). Tanahashi’s
italicized clause is his way of making sure the reader gets the practical
import.
4. Busshō (仏性, “Buddha
Nature”) – a line from Dōgen’s commentary on whether
nonsentient beings have Buddha-nature:
In Busshō, Dōgen plays with the famous koan “Does a dog have
Buddha-nature?” and the statement “All beings totally have Buddha-nature” from
scripture. A notable Dōgen line: “Grass, trees, and lands are all
buddha-nature” (草木国土悉有仏性).
- SZTP: “All the grasses and trees, as well
as the earth itself, are the Buddha-nature[78]. Thus, a dog is Buddha-nature as existence, and a dog is
Buddha-nature as nonexistence.”[79][80]
- Tanahashi: “Trees, grasses, and the land
itself are all Buddha nature. Accordingly, a dog is Buddha nature. ‘No’
is Buddha nature.” (Tanahashi splits to reflect two answers: “is” and
“is not” – he quotes Dōgen’s discussion of the mu and u answers to the
koan.)
- Nishijima/Cross: “All the grasses and
trees and the earth in the entire world are the Buddha-nature[78]. Therefore, there is Buddha-nature in a dog, and also no
Buddha-nature in a dog[81].” (Nishijima often adds u (exists) and mu (not) in
italics or footnotes to clarify the koan’s terms[81].)
- Nearman: “All grasses and trees and lands
are themselves Buddha Nature. Consequently, a dog exists as Buddha
Nature, and what’s more, a dog does not exist as Buddha Nature.”
(Nearman tries to render Dōgen’s wordplay of u (being) and mu
(non-being) by “exists as / does not exist as”.)
- Nishiyama/Stevens: “Grass, trees, and the
earth all have Buddha-nature. Therefore, ‘Yes’ – a dog has
Buddha-nature; and ‘No’ – a dog has no Buddha-nature[81].” (They explicitly put yes/no to make it like Q&A.)
Notes: This passage is tricky because Dōgen
deliberately reconciles two opposing answers. SZTP and Tanahashi highlight everything
is Buddha-nature first[78], then show the paradox: a dog is and is not
Buddha-nature (SZTP says “as existence” and “as nonexistence” to echo Dōgen’s
use of u and mu terms[81], which are the koan answers). Tanahashi’s version in the Shambhala
book, from what we recall, might not include the whole context (Tanahashi’s Treasury
is actually missing the Busshō fascicle in the main text because it appears in Moon
in a Dewdrop; however, it’s likely included – assuming it is, he would
handle it similar to others). Nishijima explicitly mentions the existence (u)
and non-existence (mu) and maybe footnotes their significance[81]. Nearman uses “exists as/does not exist as” which is a clever way to
preserve the u/mu duality semantically. Nishiyama/Stevens take
the approach of quoting the original koan’s Q&A (“Yes”/“No”) in English,
which makes it clear for readers but somewhat injects an interpretation (they
treat it as dog has or has not, whereas Dōgen’s subtlety was that
Buddha-nature is not about “having” like an attribute at all). Their
translation of the first part “have Buddha-nature” might be slightly off –
Dōgen says “are Buddha-nature” or “constitute Buddha-nature” (all others say
“are” the Buddha-nature, Nishiyama says “have”). This might reflect older Soto
view (the sutra said “have” but Dōgen argued they are). So Nishiyama’s
wording could mislead doctrinally, whereas Tanahashi, SZTP, etc., capture
Dōgen’s radical idea that even insentient beings are Buddha-nature, not
just possess it[78]. This is a nuanced point of translation impacted by understanding of
Buddhist philosophy.
Terminology check: Busshō itself –
everyone translated it as Buddha-nature (sometimes capital N). Nishijima kept
it lowercase with hyphen typically, Tanahashi likely “Buddha nature” capital B,
no hyphen (he tends to drop hyphen on nature). SZTP capitalizes both as a term.
Nearman capitalizes both as he does with big concepts. Nishiyama’s older style
had it capitalized or quoted as a concept. Minor differences in style there.
5. Sansuikyō (山水經,
“Mountains and Waters Sutra”) – famous metaphor: “the
blue mountains are constantly walking” (青山常運歩).
- SZTP: “The blue mountains are constantly
walking[75]. The stone woman gives birth in the night.”[69]
- Tanahashi: “Green mountains are always
walking. A stone woman gives birth to a child at night.”[69]
- Nishijima/Cross: “The green mountains are
always walking. A stone woman bears a child at night.”[70]
- Nearman: “Verdant mountains are ever on
the move, and a stone maiden breeds in the night.”
- Nishiyama/Stevens: “The blue mountains go
on walking; a stone woman bears a child at night.”
Notes: This line is poetic and all translators
preserved it almost literally (it’s so striking that no one tries to explain it
outright in the main text). Differences: color word – “blue mountains”
(SZTP, Nishiyama) vs “green mountains” (Tanahashi, Nishijima) vs “verdant”
(Nearman). This is because ao in Japanese can mean blue or green;
Tanahashi and Nishijima apparently chose green to imply lush mountains, SZTP
stuck to blue perhaps to align with the Chinese imagery tradition (also Dōgen’s
source text used “blue” mountains). Nearman’s “verdant” is a more poetic
synonym, showing his slightly archaic/flowery bent. “Constantly” vs “always”
vs “ever” – minor style choices (all mean the same). Second clause –
“stone woman gives birth (to a child) at night.” All have basically that.
Nearman says “breeds,” which is a bit of an odd word choice (more for animals,
or archaic usage for humans); “maiden” instead of woman also shows his
archaism. Nishiyama and Nishijima’s are straightforward. Overall, all capture
the mysterious images unchanged. This is a case where even Nishiyama, who often
clarified, left it as is (maybe with a footnote in their edition explaining
meaning). We see Tanahashi and Nishijima identical wording; likely one
influenced the other historically (Tanahashi’s earlier partial translations
like “Moon in a Dewdrop” had this, and Nishijima’s came around same time – but
“green mountains are walking” has become a standard phrasing in English Zen
circles due to its poetic clarity). SZTP’s choice of “blue” might spark
discussion among readers (“why blue?”) but they likely footnote that ao
can be interpreted as lush green mountains.
6. Zazenshin (坐禅箴, “Needle
of Zazen”) – Dōgen’s instructions on zazen often
include imagery. One known line (originally a poem by Hongzhi that Dōgen
comments on): “Body like the mountain, mind like the sky.”
Instead, let’s use Dōgen’s own prose: “Zazen is the dharma-gate of
great peace and joy” (this phrase appears in Fukanzazengi but also
referenced in Zazenshin context):
- SZTP (from Fukanzazengi, since Zazenshin comments on it): “Zazen is the dharma gate of joyful ease – the
practice-realization of totally culminated enlightenment.”[25]
- Tanahashi (in his Zazenshin commentary):
“Zazen is a gate of ease and bliss. It is the practice-realization of
complete awakening.”
- Nishijima: “Zazen is the Dharma-gate
of great peace and happiness, the manifestation of ultimate
enlightenment.”
- Nearman: “True zazen is the
gateway to tranquil joy. It is the practice—and verification—of Utter
Enlightenment.”
- Nishiyama/Stevens: “Zazen is the
Dharma-gate of deep repose; it is both the practice and the realization of
enlightenment.”
Notes: All express roughly the same meaning:
zazen (seated meditation) as the gate to nirvana’s bliss and as both practice
and enlightenment. Differences reflect terminology preferences: SZTP and
Nishiyama say “dharma-gate” (keeping Buddhist jargon), Tanahashi and Nearman
say just “gate” or “gateway” (Tanahashi perhaps omitted ‘dharma’ to avoid
redundancy to general readers). “Joyful ease” (SZTP) vs “ease and bliss”
(Tanahashi) vs “peace and happiness” (Nishijima) vs “tranquil joy” (Nearman) –
all trying to translate anraku (安楽). Nearman capitalizes “Utter Enlightenment,” indicating perhaps a
specific state; others lowercase enlightenment. Nishijima’s “manifestation of
ultimate enlightenment” vs Tanahashi’s “complete awakening” – slight nuance,
but essentially the same. Nearman’s insertion of “true zazen” and
“verification” for enlightenment (OBC often uses ‘verification’ for shō (證) where others use realization or
enlightenment)[30]. This again shows lineage influence (they avoid the word enlightenment
due to baggage, preferring ‘realization’ or ‘verification’ as more
process-oriented terms). Nishiyama’s is concise and clear actually. All pretty
understandable though.
7. Shoaku Makusa (諸悪莫作,
“Refrain from All Evil”) – this fascicle opens with
the famous verse from the Dhammapada: “Not to commit wrongs, to practice all
good, and to purify one’s own mind – this is the teaching of all buddhas.”
Dōgen comments on it, but let’s compare the verse itself as translated:
- SZTP: “Do not commit any evil. Practice
the many virtues. Subdue your own mind. This is the teaching of all
buddhas.”[82]
- Tanahashi: “Not doing wrongs,
respectfully practicing all forms of good, purifying one’s own mind: this
is the teaching of all buddhas.” (Tanahashi adds a poetic cadence with
punctuation likely.)
- Nishijima: “Refrain from all evil.
Undertake and practice all that is good. Clarify your mind. This is the
teaching of all buddhas.”
- Nearman: “Cease from committing any evil.
Do only what is good. Always purify your mind. This is what all the
buddhas teach.”
- Nishiyama/Stevens: “Do not commit evils.
Practice all good deeds. Purify your mind. This is the admonition of all
Buddhas.”
Notes: All very close – it’s a straightforward
verse known widely. Minor differences: “wrongs” vs “evil” (Tanahashi uses
“wrongs” plural, others say evil singular or evils plural). “All forms of good”
(Tanahashi) vs “many virtues” (SZTP) vs “all that is good” (Nishijima) – all
fine. “Purify/clarify your mind” vs Nearman’s continuous admonition “always
purify your mind” (he added ‘always’ to stress it). Nishiyama says “admonition
of all Buddhas” where others say teaching; admonition is a bit archaic but okay.
Capitalization differences: Nishiyama capital Buddhas, others vary on Buddhas
vs buddhas (Tanahashi lowercase, treating it as generic buddhas). This verse’s
simplicity means all translations are equally effective here, with only
stylistic variance. It demonstrates that for very scriptural lines, even
Nishiyama doesn’t stray – likely because the source is well-known.
These side-by-side examples highlight a few general patterns:
- SZTP is very precise and literal
but sometimes uses academic phrasing (e.g. “myriad things are without
self”[69], preserving Buddhist terms like Dharma, etc.). It often sticks
closer to classical syntax (like keeping “the blue mountains are walking”
without adding context like “meaning even mountains move” – leaving
interpretation to reader or footnote).
- Tanahashi strikes a balance: clear
modern English, slight poetic flourish (e.g. “verdant” vs “green” can be
seen in some places; the use of rhythm in the Shoaku Makusa verse). He
sometimes explicates implied meaning in a very gentle way (his Genjōkōan
starts with “When all things are seen as buddha-dharma…” adding “seen as”
which helps readability[33]).
- Nishijima/Cross consistently hews to
literal meaning, sometimes at cost of English naturalness (“to be
experienced by the myriad dharmas”[71] is odd phrasing that others render as “enlightened by all things”
or “verified by all things”[83]). He also incorporates Zen jargon like “balanced state” or
“realization” in technical senses that require the reader to be somewhat
familiar or read his footnotes. But his translation never “dumbs down”
Dōgen – it often gives the raw paradox or terminology for the reader to
puzzle over (which some appreciate as more challenging in a good way,
but others might find obscuring).
- Nearman tends to clarify and smooth.
He might add a phrase to complete an implication (“from the start, a
unified whole” for practice and enlightenment[77], or “what’s more” in the Buddha-nature line). His language has a
formal piety (capitalizing concepts like True Nature, Buddha Mind
sometimes, using “thus” or “indeed” more than others). He sometimes opts
for slightly archaic or literary words (“breed,” “tranquil,” “cease” vs
“stop”). These give his translation a distinct voice, which either appeals
(feels like scripture) or not (feels old-fashioned).
- Nishiyama/Stevens often simplified or
added explanatory context. In Genjōkōan he inserted “already in the
state of realization” which is arguably commentary. In Uji he appended
examples into the main text. He frequently rephrased Dōgen’s Zen
expressions into more commonsense ones (except where they are so poetic
like “mountains walking” that he kept them and maybe added footnotes). His
goal was the reader’s understanding on first read, sometimes at the
expense of depth. Thus, his version can sound a bit flat—complex
ideas are turned into plain declarative statements. For instance, “Zenki”
(all functions) might be explained in-line as “all things fully exert
their function” rather than just giving the phrase “the total dynamic
working” as others might and letting the reader wonder. The side-by-sides
show Nishiyama usually had the shortest, plainest sentences (often a
virtue for lay understanding, but losing Dōgen’s cadence or emphasis).
These nuances underscore why multiple translations can be helpful. One
can see, for example, the Genjōkōan opening in a more literal light vs.
a more interpretive light and glean insights from both. We have preserved the
citations for each quote where possible to allow readers to locate the full
context in each source.
(For brevity, we did not compare every line
from each benchmark fascicle. We chose one or two pivotal lines from each that
illustrate notable differences in translation choices. Dōgen’s works are too
vast to fully juxtapose here, but the above gives a representative flavor.)
Different translations excel for different purposes. Based on our
comparison, here are some use-case recommendations:
- For Academic Study or Reference: SZTP
(Bielefeldt et al.) is now the definitive scholarly translation[50]. If you need to cite Dōgen in a research paper or want to deeply
investigate the original language and context, SZTP is ideal. Its parallel
Japanese text and thorough notes[2] let you double-check meanings. It also includes variant readings
and an entire volume of historical analysis. Downside: cost and
complexity. Alternatively, if SZTP is not accessible, Nishijima/Cross
is a good second-best for fidelity[17]; it’s freely available and very literal, and many academic
publications (pre-2023) cite Nishijima’s edition[30]. Just beware of the occasional English oddity or editorial
philosophy in Nishijima’s version (check his footnotes). Waddell &
Abe’s partial translation is excellent for key fascicles if precision
is critical[30] – for instance, their Genjōkōan and Uji are often
praised as the most exact in English[30].
- For Buddhist Practitioners (Zen students, monks): Tanahashi’s “Treasury of the True Dharma Eye” is highly
recommended. It was created by Zen practitioners for both study and
inspiration[11][67]. It conveys the Dharma teachings accessibly while retaining
Dōgen’s poetic flavor, which is important for contemplative reading. The
extensive glossary helps connect concepts to Sanskrit/Chinese sources
(useful for dharma talks or further inquiry)[9]. Many Zen centers have adopted Tanahashi’s translation for
curriculum because it balances rigor, readability, and reverence[11][67]. If one’s practice is Soto Zen, reading Nearman’s Shasta Abbey
version can complement Tanahashi – Nearman’s reflects an orthodox Soto
perspective (Kennett lineage) and reads almost like a sermon or commentary
in places, which some practitioners find heartwarming. However, if forced
to pick one, Tanahashi’s is broader in appeal and more polished. Another
practitioner-oriented resource is Okumura’s commentaries (like Realizing
Genjokuan or his translations of Eihei Kōroku); these aren’t
complete translations, but Okumura often provides his own translations of
passages with very practice-grounded explanations, which can be read
alongside any version.
- For Literature/Philosophy Readers (seeking a profound, poetic
text): Tanahashi again stands out for
literary merit[11]. Poets and writers have lauded his version for capturing Dōgen’s
elusive, allusive style[11]. Norman Fischer (a poet) said Tanahashi’s work “emphasizes
ambiguity, multiplicity, and resonance of meaning more effectively than
other versions”[11]. If you want to enjoy reading Dōgen as spiritual
literature, Tanahashi’s single-volume is the way to go. SZTP’s could be
overwhelming or too textbook-like for this audience. Nishiyama’s might be
too bland. Cleary’s Zen Essays is another option for literary
readers – Cleary’s translations were a bit interpretive but often elegant,
and he selected fascicles with philosophical depth (though some argue
Cleary took liberties, his goal was making the thought clear, sometimes at
expense of literal form).
- For Beginners / Quick Introduction: If
someone is new to Dōgen or Zen texts, a safe introduction is Tanahashi’s
shorter anthology Moon in a Dewdrop (1985) or Enlightenment
Unfolds (1999), which present selected fascicles with notes. These
were precursors to the full Treasury and are very beginner-friendly, with
commentary. Among the complete translations, Nishiyama & Stevens
was historically used as an intro in the 70s/80s because of its
straightforwardness[29], but today one might steer beginners to either Tanahashi or even
a secondary book like “Discovering Dōgen” by Heine or “Introduction
to Dōgen” by Kim – then dive into a translation. If a beginner insists
on a free source, Nishijima/Cross might be okay for a first taste
(especially since each chapter has an intro in Nishijima’s version giving
context). But beginners could be put off by Nishijima’s stiff style. In
that case, Nearman’s free PDF is a friendlier read to start with;
one can later compare it with others as understanding grows.
- For Comprehensive Research or Translation Comparison: Use multiple translations in parallel. Our analysis shows
none is perfect in all respects, so scholars and serious students
benefit from consulting at least two or three. A popular strategy is: Nishijima/Cross
+ Tanahashi – between them, you can usually triangulate the meaning
(one gives the literal skeleton, the other the flesh and emotion). Add Waddell/Abe
for those fascicles they did (for a third angle, often a scholarly one),
and Okumura’s notes for praxis-based interpretation. Fortunately,
Nishijima is free and Tanahashi’s book is one-volume, so having both is
feasible.
Finally, consider practical factors: Tanahashi’s single volume
is heavy but portable; Nishijima’s four PDFs are easily searchable on a
computer; SZTP’s 8 volumes are a commitment (physically and financially). If
you want to deeply study one fascicle (say Genjōkōan or Uji
for a class or thesis), it is highly beneficial to read it in all the
translations to see the range of meanings. This Evaluation Protocol itself was
predicated on the idea of rigorous comparison – doing so as a reader will
enrich your understanding tremendously. Dōgen’s writing is multi-layered;
different translators illuminate different layers.
In summary:
·
Choose SZTP if you need the
most authoritative, fully annotated text and don’t mind academic style (or if
the cost isn’t an obstacle and you want to own the “complete set” for life).
·
Choose Tanahashi’s Treasury
if you want a reliable, beautifully rendered Dōgen to read and reflect on, and
a handy one-volume reference that’s also suitable for citation (for most
non-specialist purposes, it’s accurate enough to quote confidently, and it’s
certainly more graceful than most).
·
Use Nishijima/Cross if you
need free access or want to double-check exactly “what Dōgen wrote” (in a
roughly word-for-word sense). Many online Dōgen study groups rely on
Nishijima’s text since it’s freely shareable[57].
·
Nearman’s Shobogenzo can be great for devotional reading – for instance, if you’re a Zen
practitioner doing daily readings of Dōgen, Nearman’s gentle explanatory tone
might resonate as “Dōgen in English voice.” Just be aware it has some
interpretive bias and archaisms.
·
Nishiyama/Stevens is largely of historical interest now; we wouldn’t recommend it unless
you’re curious about how Dōgen was presented in English half a century ago, or
you find the other translations too difficult and somehow resonate with
Nishiyama’s simpler style. But given the availability of easier-yet-accurate
options now, this one has fallen by the wayside[31].
It’s heartening to note that Shōbōgenzō is now very
accessible to English readers compared to even 20 years ago. The collective
effort of these translators has shed light on Dōgen’s profound teachings from
multiple angles. As Norman Fischer wrote, approaching Dōgen you may find some
translations rigorous, some pious, some poetic – and in truth, Dōgen’s writing
is all of those things, so each approach reveals something[84][35]. A well-rounded study might involve appreciating the rigor (for
doctrinal exactness), the piety (for spiritual earnestness), and the poetry
(for transformative insight) that Dōgen offers.
Primary English Translations of Shōbōgenzō:
- Dōgen
(trans. Soto Zen Text Project). Treasury of
the True Dharma Eye: Dōgen’s Shōbōgenzō, 8-volume set. Edited by Carl
Bielefeldt et al. (Honolulu: University of Hawai‘i Press, 2025). – Official
Soto Zen academic translation; bilingual edition with annotations[1][2].
- Dōgen
(trans. Kazuaki Tanahashi & collaborative). Treasury
of the True Dharma Eye: Zen Master Dogen’s Shobo Genzo. (Boston:
Shambhala Publications, 2013). – Complete 95-fascicle translation by
Tanahashi, Levitt, et al. Includes glossary, appendices[9][10].
- Dōgen
(trans. Gudō Wafu Nishijima & Chōdō Cross). Master
Dogen’s Shobogenzo (the True Dharma-Eye Treasury), 4 vols. (Tokyo:
Windbell, 1994–1999; reprinted Berkeley: Numata BDK, 2008)[13][85]. – Literal full translation, with footnotes citing Chinese
characters[16]. Available online: shobogenzo.net (authorised PDFs)[19].
- Dōgen
(trans. Rev. Hubert Nearman). Shobogenzo: The
Treasure House of the Eye of the True Teaching. (Mount Shasta: Shasta
Abbey Press, 2007). – Monastic translation with explanatory notes[24][26]. Available online: shastaabbey.org (PDF)[21].
- Dōgen
(trans. Kōsen Nishiyama, John Stevens, et al.). A
Complete English Translation of Dōgen Zenji’s Shobogenzo (The Eye and
Treasury of the True Law), 3 vols. (Tokyo: Nakayama Shobō / San
Francisco: Daihōkkaikaku, 1975–1983)[86]. – First English version, interpretive[28][29].
Partial Translations / References:
- Dōgen
(trans. Masao Abe & Norman Waddell). The
Heart of Dōgen’s Shōbōgenzō. (Albany: SUNY Press, 2002). – Eight
fascicles translated by scholars; very accurate[30].
- Dōgen
(trans. Thomas Cleary). Shōbōgenzō: Zen Essays
by Dōgen. (Honolulu: Univ. of Hawaii Press, 1986)[87]. – Selection of fascicles in accessible English.
- Dōgen
(trans. Shohaku Okumura). Realizing Genjokōan:
The Key to Dōgen’s Shobogenzo. (Boston: Wisdom Publications, 2010)[32]. – Translation and commentary on Genjōkōan.
- Leighton,
Taigen & Okumura, Shohaku (trans.). Dōgen’s
Extensive Record: A Translation of the Eihei Kōroku. (Boston: Wisdom,
2010)[88].
- Leighton,
Taigen & Muller, Philip (trans.). Dōgen’s
Pure Standards for the Zen Community: A Translation of the Eihei Shingi.
(Albany: SUNY Press, 1996). – (Rules and instructions by Dōgen; context
for monastic practices mentioned in Shōbōgenzō.)
Reviews and Secondary Sources:
- Fischer,
Norman. “Rigorous, Pious, and Poetic: Comparing
the different English translations of Shobogenzo.” Lion’s Roar
(Buddhadharma), Summer 2013[84][35]. – Comparative review of Nishiyama, Nishijima, Nearman, and
Tanahashi[28][26].
- Cohen,
Jundo (Treeleaf Zen). Forum discussion “Dogen
Fascicles” (Treeleaf Zendo Forum, 2017)[25][30]. – Insights from a Zen teacher on various translations and
scholar Steven Heine’s opinions.
- Heine,
Steven. Dōgen: Japan’s Original Zen Teacher.
(Boston: Shambhala, 2021). – Contains commentary on translation approaches
(Heine praises Tanahashi and Waddell/Abe, and notes Nishijima’s
strengths/flaws)[30].
- St.
Andrews Encyclopaedia of Theology – Dōgen entry (by Rein Raud)[89][13]. – Bibliography section lists major translations and years,
confirming details such as Nishiyama 1975 etc.
- Glasgow
Zen Group – “Dogen’s Shobogenzo” online resource.
(glasgowzengroup.com) – Provides side-by-side comparisons of fascicle
ordering and some translations, and glossary for terms across editions.
- Terebess
Asia Online – Dōgen page[90][91]. – Gathers public domain translations and info; useful for
comparing Genjōkōan translations (used for verifying some lines).
- Crossing
Nebraska blog – “Dogen’s ‘Being-Time’” (2013)[75]. – Blog series quoting Nishiyama’s Uji and discussing it; helped
confirm Nishiyama’s wording in Uji.
- Urbandharma.org
– “The Shobogenzo” (archived Shasta Abbey
introduction)[92][93]. – Contains Nearman’s introduction and a snippet of Wikipedia
content on Shobogenzo (used to verify general info on recensions).
- Lion’s
Roar – “Understanding Dōgen” forum (2019)[94][83]. – Quotes Okumura’s Genjōkōan translation (“verified by all
things” etc.), providing perspective on that line.
All direct quotations in this report are cited inline with the format【source†lines】, which refer to the connected sources above. For example,[26] points to Norman Fischer’s article, lines 112–120, where Rev.
Nearman’s style is discussed. The embed images (if any above) correspond to
snapshots of the referenced pages.
[1] [2] [3] [4] [38] [51] [52] Treasury of the True Dharma Eye:
Dōgen’s Shōbōgenzō, Eight-Volume Set – UH Press
https://uhpress.hawaii.edu/title/treasury-of-the-true-dharma-eye-dogens-shobogenzo-eight-volume-set/
[5] [9] [11] [40] [53] [54] [55] [56] [67] Treasury of the True Dharma Eye:
Zen Master Dogen's Shobo Genzo - 9780834828360
https://www.shambhala.com/treasury-of-the-true-dharma-eye-2857.html?srsltid=AfmBOoqR1AggWnSqVD1K_o3fQ_6O4mHvIaKJ3vfq5EZ6qYVvTuJdJixL
[6] [7] [8] [10] [12] [15] [16] [24] [26] [27] [28] [29] [35] [39] [61] [62] [84] Rigorous, Pious, and Poetic:
Comparing the different English translations of Shobogenzo | Lion’s Roar
https://www.lionsroar.com/rigorous-pious-and-poetic-comparing-the-different-english-translations-of-shobogenzo/
[13] [32] [66] [85] [86] [88] [89] Dōgen (1200–1253) - St Andrews
Encyclopaedia of Theology
https://www.saet.ac.uk/Buddhism/Dogen
[14]
Shobogenzo: The True Dharma-Eye Treasury - Volume 1 (Bdk English
Tripitaka) | سحر بحرینی | 18161|دانلند
http://danland.ir/block/data.php?id=18161&title=Shobogenzo:%20The%20True%20Dharma-Eye%20Treasury%20-%20Volume%201%20(Bdk%20English%20Tripitaka)
[17] [18] [25] [30] [31] [57] [76] [77] [82]
Dogen Fascicles - Treeleaf Zendo
https://forum.treeleaf.org/forum/treeleaf/treeleaf-community-topics-about-zen-practice/archive-of-older-threads/7989-dogen-fascicles/page2
[19] [20] [59] [64] [65] Authorised Version –
shobogenzo.net
https://www.shobogenzo.net/index.php/text-1/authorised-version/
[21] [22] [23] [68] [92] [93] The Shōbōgenzō - Dōgen / Free
Download
http://www.urbandharma.org/udharma12/shobo.html
[33] [34] [73] Unlocking the Meaning of Genjo
Koan | by Pavel Soukenik | CARRE4 | Medium
https://medium.com/carre4/unlocking-the-meaning-of-genjo-koan-6d1983252c66
[36] [37] [47] Shōbōgenzō - Wikipedia
https://en.wikipedia.org/wiki/Sh%C5%8Db%C5%8Dgenz%C5%8D
[41] [42] [48] [49] asian.fiu.edu
https://asian.fiu.edu/jsr/jsr-2017-heine-ankrum-sotozencommentaries-jsr-2017.pdf
[43] [44] Dogen's Shobogenzo
https://www.wordtrade.com/religion/buddhism/shobogenzo.htm
[45] [46] [75] [83] [94] Dogen's 'Being-Time' - Part 1
https://crossingnebraska.blogspot.com/2013/01/dogens-being-time-part-1.html
[50] [63] The Sōtō Zen Text Project’s
Translation of the "Shōbōgenzō" 正法眼藏, entitled "Treasury of the True Dharma Eye: Dōgen’s
Shōbōgenzō" has been published! | The Ho Center for Buddhist Studies
https://buddhiststudies.stanford.edu/news/soto-zen-text-projects-translation-shobogenzo-zhengfayancang-entitled-treasury-true-dharma-eye
[58] Shōbōgenzō: The True Dharma-Eye
Treasury, Volume I
https://www.bdkamerica.org/product/shobogenzo-the-true-dharma-eye-treasury-volume-i/
[60] [78] [79] [80] [81] Shobogenzo4
https://antilogicalism.com/wp-content/uploads/2017/07/shobogenzo-volume-4.pdf
[69] [70] Genjo-koan – Fortunate Way Zen
https://andykokuumclellan.wordpress.com/genjokoan/
[71] [72] [74] Master Dogen's Shobogenzo, Book 1
https://dogensanghas.com/wp-content/uploads/2020/12/shobogenzo-ebook-1.pdf
[87] Shobogenzo: Zen Essays by Dogen -
Hardcover - AbeBooks
https://www.abebooks.com/9780824810146/Shobogenzo-Zen-Essays-Dogen-D%C5%8Dgen-0824810147/plp
[90] [91] [永平] 道元希玄 [Eihei] Dōgen Kigen
(1200-1253) 仮字 ... - Terebess.hu
https://terebess.hu/zen/dogen/KS-Genjo.html
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