Renowned as a monk, writer, philosopher, and poet, Dōgen’s life was characterized by a relentless search for spiritual authenticity and an unwavering dedication to the practice of zazen (sitting meditation). His works, including the monumental Shōbōgenzō (“Treasury of the True Dharma Eye”), remain foundational texts in Zen Buddhism.

Early Life and Formation

Dōgen was born in 1200, likely into a noble family, though his early life was marked by tragedy. His mother, whose death when Dōgen was seven left a profound impression, instilled in him an early awareness of impermanence. This realization catalyzed his spiritual journey, leading him to ordain as a monk at a young age within the Tendai school of Buddhism, headquartered on Mount Hiei.

The Tendai doctrine, particularly its concept of original enlightenment (hongaku), raised troubling questions for Dōgen. He pondered why spiritual practice was necessary if enlightenment was inherent in all beings. Dissatisfied with the answers provided within Tendai teachings, he sought deeper understanding, leaving Mount Hiei to study with other Buddhist masters. This intellectual and spiritual discontent eventually led him to China.

Journey to China and Encounter with Tiāntóng Rújìng

In 1223, Dōgen traveled to China, a perilous journey motivated by his desire to encounter authentic Buddhist practice. Initially, he studied at prominent Chan monasteries, but he found the heavy emphasis on kōan practice unsatisfactory. His turning point came when he trained under Tiāntóng Rújìng of the Cáodòng (Sōtō) lineage. Rújìng’s teaching—centered on zazen and the phrase “cast off body and mind”—resonated deeply with Dōgen.

This pivotal encounter culminated in Dōgen’s realization of “liberation of body and mind.” Receiving Dharma transmission from Rújìng in 1227, he returned to Japan equipped with profound insights that would shape his life’s work.

Establishing Zen in Japan

Upon returning to Japan, Dōgen initially resided at Kennin-ji Temple, where he had previously studied. He soon authored Fukanzazengi (“Universally Recommended Instructions for Zazen”), outlining the principles of sitting meditation. However, his advocacy for zazen and his critiques of established Tendai practices attracted opposition from the Buddhist establishment, prompting him to relocate to Fukakusa.

In 1233, Dōgen established Kōshōhōrin-ji, his first independent monastery. Yet, his ultimate achievement came a decade later, in 1243, when he moved to Echizen Province (modern-day Fukui Prefecture) and founded Eihei-ji. This monastery became a bastion of his teachings and remains one of the two head temples of the Sōtō school.

Core Teachings

Dōgen’s teachings revolved around zazen, the practice of “just sitting” (shikantaza). He regarded zazen not merely as a means to enlightenment but as enlightenment itself—a direct expression of Buddha-nature. In his seminal text Fukanzazengi, he emphasized that zazen required no goal beyond the practice itself:

Cast aside all involvements and cease all affairs. Do not think good or bad. Do not administer pros and cons. Cease all the movements of the conscious mind… Zazen has nothing whatever to do with sitting or lying down.

Oneness of Practice and Enlightenment

One of Dōgen’s most distinctive contributions was his doctrine of “the oneness of practice and enlightenment” (shushō-ittō). He argued that practice and realization were inseparable; the very act of zazen was both the means and the manifestation of enlightenment. This perspective rejected any dichotomy between the process of cultivation and its ultimate goal, aligning with the Zen emphasis on immediacy and direct experience.

Time-Being (Uji)

Dōgen’s philosophical inquiries extended to metaphysical topics, notably his concept of Time-Being (Uji). He proposed that time and existence are inseparable—all beings are time, and each moment fully encompasses existence. This dynamic view of reality challenged static notions of being and emphasized the transient, interconnected nature of all phenomena.

Buddha-Nature

For Dōgen, Buddha-nature was not a latent essence but the totality of existence itself. He famously declared, “Impermanence is Buddha-nature,” underscoring that enlightenment is realized in the changing, impermanent nature of the world. This perspective elevated the mundane, viewing all aspects of existence as expressions of the Dharma.

Critiques and Innovations

Dōgen was unafraid to critique other Buddhist traditions, including the Rinzai school’s kōan practice, which he viewed as overly intellectualized. He also distanced himself from esoteric practices and Tendai doctrines, advocating instead for a return to the simplicity and authenticity of zazen.

Despite his critiques, Dōgen did not entirely reject traditional Buddhist rituals. Texts such as the Eihei Shingi codified monastic practices, blending Chinese Chan monastic codes with his innovations. This synthesis created a uniquely Japanese form of Zen.

Literary Legacy

Dōgen’s writings are characterized by their depth, complexity, and poetic quality. The Shōbōgenzō, his magnum opus, consists of 95 fascicles covering a vast array of topics, from zazen to metaphysics and ethics. Its insights continue to be a cornerstone of Zen study.

Other notable works include:

• Eihei Kōroku: A collection of sermons, sayings, and poetry.
• Shinji Shōbōgenzō: A compilation of 301 kōans.
• Fukanzazengi: A concise manual on zazen practice.
• Bendōwa: A foundational treatise on the unity of practice and enlightenment.

Dōgen’s style often employed paradox and wordplay, reflecting the ineffable nature of his subject matter. His poetic use of language sought to transcend conventional logic, pointing directly to the experiential reality of Zen.

Final Years and Death

In his later years, Dōgen faced declining health but continued to teach and write. He accepted an invitation to Kamakura to offer instruction to the shōgun’s regent, Hōjō Tokiyori, but returned to Eihei-ji shortly thereafter. In 1253, seeking treatment for his illness, he traveled to Kyoto, where he passed away at the age of 53.

Dōgen’s death poem reflects his profound understanding of impermanence and the unity of life and death:

Fifty-four years lighting up the sky. A quivering leap smashes a billion worlds. Hah! Entire body looks for nothing. Living, I plunge into Yellow Springs.

Legacy

Dōgen’s influence extends far beyond the Sōtō school. His teachings on zazen, impermanence, and the unity of practice and enlightenment resonate with practitioners and scholars worldwide. Eihei-ji continues to serve as a vibrant center for Zen practice, preserving the traditions he established.

Frequently Asked Questions

Why did Dōgen travel to China?

Dōgen sought a more authentic Buddhist practice, as he was dissatisfied with the Tendai School’s teachings. In China, he trained under Rújìng, a Cáodòng master, who deeply influenced his approach to Zen.

What is the significance of zazen in Dōgen’s teachings?

Zazen, or sitting meditation, is the core practice in Dōgen’s philosophy. He viewed it as the complete expression of enlightenment, emphasizing the unity of practice and realization.

What is the meaning of “casting off body and mind”?

This phrase, central to Dōgen’s teachings, refers to transcending attachment to the self, allowing for a profound understanding of reality as interconnected and impermanent.

Why is Shōbōgenzō important?

Shōbōgenzō (Treasury of the True Dharma Eye) is Dōgen’s magnum opus, offering profound insights on Zen practice, philosophy, time, being, and enlightenment, forming the foundation of Sōtō Zen.

How did Dōgen’s approach to Zen differ from Rinzai Zen?

Dōgen critiqued Rinzai Zen’s emphasis on kōan practice, advocating instead for shikantaza (“just sitting”), a direct and unmediated meditation approach.

What role did Eihei-ji play in Dōgen’s life?

Eihei-ji, the temple Dōgen founded in Echizen province, became the central monastery for Sōtō Zen, embodying his teachings and practices.

What is the concept of “Being-Time” in Dōgen’s philosophy?

In his writing “Uji” (Being-Time), Dōgen presents the idea that time and being are inseparable, emphasizing the dynamic, ever-changing nature of existence.