Dōgen
Originally ordained as a monk in the Tendai School in Kyoto, he was ultimately dissatisfied with its teaching and traveled to China to seek out what he believed to be a more authentic Buddhism. He remained there for five years, finally training under Tiantong Rujing, an eminent teacher of the Chinese Caodong lineage. Upon his return to Japan, he began promoting the practice of zazen (sitting meditation) through literary works such as Fukan zazengi and Bendōwa.
He eventually broke relations completely with the powerful Tendai School, and, after several years of likely friction between himself and the establishment, left Kyoto for the mountainous countryside where he founded the monastery Eihei-ji, which remains the head temple of the Sōtō school today.
Dōgen is known for his extensive writing including his most famous work, the collection of 95 essays called the Shōbōgenzō, but also Eihei Kōroku, a collection of his talks, poetry, and commentaries, and Eihei Shingi, the first Zen monastic code written in Japan, among others. (Source Accessed Jan 9, 2020)
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The primary concept underlying Dōgen's Zen practice is “oneness of practice-enlightenment”. In fact, this concept is considered so fundamental to Dōgen's variety of Zen—and, consequently, to the Sōtō school as a whole—that it formed the basis for the work Shushō-gi, which was compiled in 1890 by Takiya Takushō of Eihei-ji and Azegami Baisen of Sōji-ji as an introductory and prescriptive abstract of Dōgen's massive work, the Shōbōgenzō (“Treasury of the Eye of the True Dharma”).
Professor Stambaugh, whose background is primarily German Philosophy of the nineteenth and twentieth centuries, first turned to Dōgen in the climactic chapter of her book The Real in Not the Rational [Albany, NY, 1986]. Also the author of The Problem of Time in Nietzsche [Lewisburg, 1987], she has combined in her present work many of the concerns and issues raised in these previous works while embarking on several new avenues of investigation. She is genuinely impressed with Dōgen, and portrays him as a strong and critical voice capable of insights that frequently go beyond the formulations proffered by the Western philosophers whim whom she compares him, philosophers such as Aristotle, Hegel, Nietzsche, and Heidegger.
Generally her method of argument in each chapter consists of setting out basic categories—such as transcendence-immanence, identity-difference, etc.— or sketching the view of a particular philosopher—such as Hegel's notion of dialectic—and then allowing Dōgen to either supplement or supplant what has been introduced. In the earlier chapter this method proves fruitful and she repeatedly zeroes in on crucial passages from Dōgen's seminal works: Uji ('"Being Time"), Genjokōan ("Actualizing the Kōan"), Busshō ("Buddha-nature"), Gyōji ("Ceaseless Practice"), and so on. She is a careful reader, sensitive to many of the philosophical subtleties of Dōgen's writings, and her insights are frequently illuminating and lucid. This is no mean task, given the difficult and unusual language Dōgen uses to express himself.
She is particularly effective, I think, in her discussion of the Buddha-nature fascicle, clearly explaining why, for Dōgen, Buddha-nature is neither something that someone possesses nor a potentiality that someone develops or brings to fruition. (Lusthaus, review, 69-70) (Lusthaus, Review of Impermanence Is Buddha-Nature, 69-70)
Other names
- Dōgen Kigen (道元希玄) · other names
- Dōgen Zenji (道元禅師) · other names
- Eihei Dōgen (永平道元) · other names
- Kōso Jōyō Daishi (高祖承陽大師) · other names
- Busshō Dentō Kokushi (仏性伝東国師) · other names
Affiliations & relations
- Sōtō school · religious affiliation