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Dogen Kigen
Dogen Kigen. (道元希玄) (1200-1253). Japanese ZEN monk who is regarded as the founder of the SoToSHu. After losing both his parents at an early age, Dogen became the student of a relative, the monk Ryokan (d.u.), who lived at the base of HIEIZAN, the headquarters of the TENDAI school (C. TIANTAI) in 1212; Ryokan subsequently recommended that Dogen study at the famed training center of Senkobo. The next year, Dogen was ordained by Koen (d.u.), the abbot of the powerful Tendai monastery of ENRYAKUJI. Dogen was later visited by the monk Koin (1145-1216) of Onjoji, who suggested the eminent Japanese monk MYoAN EISAI as a more suitable teacher. Dogen visited Eisai at his monastery of KENNINJI and became a student of Eisai's disciple Myozen (1184-1225). In 1223, Dogen accompanied Myozen to China as his attendant and made a pilgrimage to various important monastic centers on Mts. Tiantong, Jing, and Yuwang. Before returning to Japan in 1227, Dogen made another trip in 1225 to Mt. Tiantong to study with the CAODONG ZONG Chan master TIANTONG RUJING (1162-1227), from whom he is said to have received dharma transmission. During his time there, Dogen overheard Rujing scolding a monk who was sleeping, saying, "The practice of zazen (C. ZUOCHAN) is the sloughing off of body and mind. What does sleeping accomplish?" Dogen reports that he experienced awakening upon hearing Rujing's words "sloughing off body and mind" (SHINJIN DATSURAKU), a phrase that would figure prominently in his later writings. The phrase, however, is not common in the Chan tradition, and scholars have questioned whether Dogen's spoken Chinese was up to the task of understanding Rujing's oral instructions. Dogen also attributes to Rujing's influence the practice of SHIKAN TAZA, or "just sitting," and the notion of the identity of practice and attainment: that to sit correctly in meditative posture is to enact one's own buddhahood. After Rujing's death, Dogen returned to Japan, famously reporting that he had learned only that noses are vertical and eyes are horizontal. He returned to Kenninji, but relocated two years later in 1229 to the monastery of Anyoin in Fukakusa. In 1233, Dogen moved to Koshoji, on the outskirts of Kyoto, where he established one of the first monasteries in Japan modeled on Song-dynasty Chan monastic practice. Dogen resided there for the next ten years and attracted a large following, including several adherents of the DARUMASHu, who became influential in his burgeoning community. When the powerful monastery of Tofukuji was established by his RINZAISHu rival ENNI BEN'EN, Dogen moved again to remote area of Echizen (present-day Fukui prefecture), where he was invited to reside at the newly established monastery of Daibutsuji; Dogen renamed the monastery EIHEIJI in 1246. There, he composed several chapters of his magnum opus, SHoBoGENZo ("Treasury of the True Dharma Eye"). In 1253, as his health declined, Dogen entrusted Eiheiji to his successor Koun Ejo (1198-1280), a former disciple of the Darumashu founder DAINICHIBo NoNIN, and left for Kyoto to seek medical treatment. He died that same year. Dogen was a prolific writer whose work includes the FUKAN ZAZENGI, EIHEI SHINGI, Eihei koroku, BENDoWA, HoKYoKI, GAKUDo YoJINSHU, Tenzo kyokun, and others. Dogen's voluminous oeuvre has been extremely influential in the modern construction of the Japanese Zen tradition and its portrayal in Western literature. See also GENJo KoAN; SHIKAN TAZA.
TERMS ANYWHERE
altered states ::: Also known as “nonordinary” states of consciousness. There are at least two major types of altered states: exogenous or “externally created” (e.g., drug induced, or near-death experiences) and endogenous or “self-created” (including trained states such as meditative states).
ambigenous ::: a. --> Of two kinds.
Partaking of two natures, as the perianth of some endogenous plants, where the outer surface is calycine, and the inner petaloid.
amide ::: n. --> A compound formed by the union of amidogen with an acid element or radical. It may also be regarded as ammonia in which one or more hydrogen atoms have been replaced by an acid atom or radical.
amido ::: a. --> Containing, or derived from, amidogen.
amidogen ::: n. --> A compound radical, NH2, not yet obtained in a separate state, which may be regarded as ammonia from the molecule of which one of its hydrogen atoms has been removed; -- called also the amido group, and in composition represented by the form amido.
Dogen Kigen
Dogen Kigen. (道元希玄) (1200-1253). Japanese ZEN monk who is regarded as the founder of the SoToSHu. After losing both his parents at an early age, Dogen became the student of a relative, the monk Ryokan (d.u.), who lived at the base of HIEIZAN, the headquarters of the TENDAI school (C. TIANTAI) in 1212; Ryokan subsequently recommended that Dogen study at the famed training center of Senkobo. The next year, Dogen was ordained by Koen (d.u.), the abbot of the powerful Tendai monastery of ENRYAKUJI. Dogen was later visited by the monk Koin (1145-1216) of Onjoji, who suggested the eminent Japanese monk MYoAN EISAI as a more suitable teacher. Dogen visited Eisai at his monastery of KENNINJI and became a student of Eisai's disciple Myozen (1184-1225). In 1223, Dogen accompanied Myozen to China as his attendant and made a pilgrimage to various important monastic centers on Mts. Tiantong, Jing, and Yuwang. Before returning to Japan in 1227, Dogen made another trip in 1225 to Mt. Tiantong to study with the CAODONG ZONG Chan master TIANTONG RUJING (1162-1227), from whom he is said to have received dharma transmission. During his time there, Dogen overheard Rujing scolding a monk who was sleeping, saying, "The practice of zazen (C. ZUOCHAN) is the sloughing off of body and mind. What does sleeping accomplish?" Dogen reports that he experienced awakening upon hearing Rujing's words "sloughing off body and mind" (SHINJIN DATSURAKU), a phrase that would figure prominently in his later writings. The phrase, however, is not common in the Chan tradition, and scholars have questioned whether Dogen's spoken Chinese was up to the task of understanding Rujing's oral instructions. Dogen also attributes to Rujing's influence the practice of SHIKAN TAZA, or "just sitting," and the notion of the identity of practice and attainment: that to sit correctly in meditative posture is to enact one's own buddhahood. After Rujing's death, Dogen returned to Japan, famously reporting that he had learned only that noses are vertical and eyes are horizontal. He returned to Kenninji, but relocated two years later in 1229 to the monastery of Anyoin in Fukakusa. In 1233, Dogen moved to Koshoji, on the outskirts of Kyoto, where he established one of the first monasteries in Japan modeled on Song-dynasty Chan monastic practice. Dogen resided there for the next ten years and attracted a large following, including several adherents of the DARUMASHu, who became influential in his burgeoning community. When the powerful monastery of Tofukuji was established by his RINZAISHu rival ENNI BEN'EN, Dogen moved again to remote area of Echizen (present-day Fukui prefecture), where he was invited to reside at the newly established monastery of Daibutsuji; Dogen renamed the monastery EIHEIJI in 1246. There, he composed several chapters of his magnum opus, SHoBoGENZo ("Treasury of the True Dharma Eye"). In 1253, as his health declined, Dogen entrusted Eiheiji to his successor Koun Ejo (1198-1280), a former disciple of the Darumashu founder DAINICHIBo NoNIN, and left for Kyoto to seek medical treatment. He died that same year. Dogen was a prolific writer whose work includes the FUKAN ZAZENGI, EIHEI SHINGI, Eihei koroku, BENDoWA, HoKYoKI, GAKUDo YoJINSHU, Tenzo kyokun, and others. Dogen's voluminous oeuvre has been extremely influential in the modern construction of the Japanese Zen tradition and its portrayal in Western literature. See also GENJo KoAN; SHIKAN TAZA.
Bendoho. (辨道法). In Japanese, "Techniques for Pursuing the Way"; a work devoted to the rules of the SAMGHA hall (see C. SENGTANG), written by DoGEN KIGEN. Primarily during his stays at the monasteries Daibutsuji and EIHEIJI, Dogen wrote a number of related manuals on monastic rules (C. QINGGUI), of which the Bendoho is perhaps most important. These manuals, including the Bendoho, were later collected and published together as a single text known as the EIHEI SHINGI. Dogen modeled his regulations after those found in an earlier code of monastic rules produced in China, the CHANYUAN QINGGUI. The Bendoho was therefore heavily influenced by the Chinese Chan master CHANGLU ZONGZE's manual of meditation, ZUOCHAN YI, which was embedded in the Chanyuan qinggui. The text includes guidelines for all of the activities of the saMgha hall, from sitting, walking, sleeping, and cleaning to the practice of seated meditation (J. zazen; C. ZUOCHAN). The Bendoho also contains a version of Dogen's FUKAN ZAZENGI.
Bendowa. (辨道話). In Japanese, "A Talk on Pursuing the Way"; a short essay written in vernacular Japanese by the SoTo ZEN monk DoGEN KIGEN in 1231. Dogen's earliest extant work, the Bendowa contains a brief description of the orthodox transmission to the East of the "true dharma" (shobo; S. SADDHARMA) of the Buddha and also a succinct explanation of Zen in a series of eighteen questions and answers. The Bendowa was later incorporated into Dogen's magnum opus, the SHoBoGENZo. The teachings on Zen meditation found in the Bendowa are similar to those of Dogen's FUKAN ZAZENGI.
bokuseki. (墨蹟). In Japanese, "ink traces"; generally referring to any sort of calligraphy executed by an ink brush on paper or silk. The Japanese monk Murata Juko (1422-1502) is said to have hung in his tea room the calligraphy of the Song-dynasty CHAN master YUANWU KEQIN, which he had received from his teacher IKKYu SoJUN, a practice that seems to have had no precedent in Japan. Following his lead, monks largely from the GOZAN lineage began to collect the calligraphy of eminent Song-dynasty Chan masters such as DAHUI ZONGGAO and XUTANG ZHIYU to display in their private quarters and tea rooms. From the time of the Zen and tea master Sen no Rikyu (Soeki Rikyu; 1521-1591), the calligraphy of Japanese Zen monks such as MYoAN EISAI, DoGEN KIGEN, and MUSo SoSEKI began to be seen as valuable commodities. The calligraphy of Zen masters belonging to the DAITOKUJI lineage such as SoHo MYoCHo, Ikkyu Sojun, and TAKUAN SoHo also came to be highly prized. Beginning with Sen no Rikyu, the practice of collecting relatively simple calligraphy, comprised largely of a single, horizontally executed line, came to be favored over those containing longer poems or sermons written in vertical lines.
bromeliaceous ::: a. --> Pertaining to, or resembling, a family of endogenous and mostly epiphytic or saxicolous plants of which the genera Tillandsia and Billbergia are examples. The pineapple, though terrestrial, is also of this family.
Caodong zong. (J. Sotoshu; K. Chodong chong 曹洞宗). One of the so-called "five houses and seven schools" (WU JIA QI ZONG) of the mature Chinese CHAN tradition. The school traces its own pedigree back to the sixth patriarch (LIUZU) HUINENG via a lineage that derives from QINGYUAN XINGSI and SHITOU XIQIAN, but its history begins with the two Tang-dynasty Chan masters who lend their names to the school: DONGSHAN LIANGJIE and his disciple CAOSHAN BENJI. The name of this tradition, Caodong, is derived from the first characters of the two patriarchs' names, viz., Caoshan's "Cao" and Dongshan's "Dong." (The disciple's name is said to appear first in the school's name purely for euphonic reasons.) One of the emblematic teachings of the Caodong tradition is that of the "five ranks" (WUWEI), taught by Dongshan and further developed by Caoshan, which was a form of dialectical analysis that sought to present the full panoply of MAHAYANA Buddhist insights in a compressed rubric. During the Song dynasty, the Caodong school also came to be associated with the contemplative practice of "silent illumination" (MOZHAO CHAN), a form of meditation that built upon the normative East Asian notion of the inherency of buddhahood (see TATHAGATAGARBHA) to suggest that, since enlightenment was the mind's natural state, nothing needed to be done in order to attain enlightenment other than letting go of all striving for that state. Authentic Chan practice therefore entailed only maintaining this original purity of the mind by simply sitting silently in meditation. The practice of silent illumination is traditionally attributed to HONGZHI ZHENGJUE (see MOZHAO MING) and ZHENGXIE QINGLIAO, who helped revive the moribund Caodong lineage during the late eleventh and early twelfth centuries and turned it into one of the two major forces in mature Song-dynasty Chan. The silent-illumination technique that they championed was harshly criticized by teachers in the rival LINJI ZONG, most notably Hongzhi's contemporary DAHUI ZONGGAO. In Japan, the ZEN master DoGEN KIGEN is credited with transmitting the Caodong lineage to the Japanese isles in the thirteenth century, where it is known as the SoToSHu (the Japanese pronunciation of Caodong zong); it became one of the three major branches of the Japanese Zen school, along with RINZAISHu and oBAKUSHu. In Korea, just one of the early Nine Mountains schools of SoN (see KUSAN SoNMUN), the Sumisan school, is presumed to trace back to a teacher, Yunju Daoying (d. 902), who was also a disciple of Dongshan Liangjie; the Caodong school had no impact in the subsequent development of Korean Son, where Imje (C. Linji zong) lineages and practices dominated from the thirteenth century onwards.
Chanyuan qinggui. (J. Zen'on shingi; K. Sonwon ch'onggyu 禪苑清規). In Chinese, "Pure Rules of the Chan Garden"; compiled by the CHAN master CHANGLU ZONGZE, in ten rolls. According to its preface, which is dated 1103, the Chanyuan qinggui was modeled on BAIZHANG HUAIHAI's legendary "rules of purity" (QINGGUI) and sought to provide a standardized set of monastic rules and an outline of institutional administration that could be used across all Chan monasteries. As the oldest extant example of the qinggui genre, the Chanyuan qinggui is an invaluable source for the study of early Chan monasticism. It was the first truly Chinese set of monastic regulations that came to rival in importance and influence the imported VINAYA materials of Indian Buddhism and it eventually came to be used not only in Chan monasteries but also in "public monasteries" (SHIFANG CHA) across the Chinese mainland. The Chanyuan qinggui provides meticulous descriptions of monastic precepts, life in the SAMGHA hall (SENGTANG), rites and rituals, manners of giving and receiving instruction, and the various institutional offices at a Chan monastery. A great deal of information is also provided on the abbot and his duties, such as the tea ceremony. Semi-independent texts such the ZUOCHAN YI, a primer of meditation, the Guijing wen, a summary of the duties of the monastic elite, and the Baizhang guisheng song, Zongze's commentary on Baizhang's purported monastic code, are also appended at the end of the Chanyuan qinggui. The Japanese pilgrims MYoAN EISAI, DoGEN KIGEN, and ENNI BEN'EN came across the Chanyuan qinggui during their visits to various monastic centers in China and, upon their return to Japan, they used the text as the basis for the establishment of the Zen monastic institution. Copies of a Chinese edition by a certain Yu Xiang, dated 1202, are now housed at the Toyo and Kanazawa Bunko libraries. The Chanyuan qinggui was also imported into Korea, which printed its own edition of the text in 1254; the text was used to reorganize Korean monastic institutions as well.
Dainichi(bo) Nonin. (大日[房]能忍) (d.u.). Japanese monk of the late Heian and early Kamakura eras; his surname was Taira. Nonin is the reputed founder of the short-lived ZEN sect known as the DARUMASHu, one of the earliest Zen traditions to develop in Japan. Nonin was something of an autodidact and is thought to have achieved awakening through his own study of scriptures and commentaries, rather than through any training with an established teacher. He taught at the temple of Sanboji in Suita (present-day osaka prefecture) and established himself as a Zen master. Well aware that he did not have formal authorization (YINKE) from a Chan master in a recognized lineage, Nonin sent two of his disciples to China in 1189. They returned with a portrait of BODHIDHARMA inscribed by the Chan master FOZHAO DEGUANG (1121-1203) and the robe of Fozhao's influential teacher DAHUI ZONGGAO. Fozhao also presented Nonin with a portrait of himself (see DINGXIANG), on which he wrote a verse at the request of Nonin's two disciples. Such bestowals suggested that Nonin was a recognized successor in the LINJI lineage. In 1194, the monks of HIEIZAN, threatened by Nonin's burgeoning popularity, urged the court to suppress Nonin and his teachings as an antinomian heresy. His school did not survive his death, and many of his leading disciples subsequently became students of other prominent teachers, such as DoGEN KIGEN; this influx of Nonin's adherents introduced a significant Darumashu component into the early SoToSHu tradition. Nonin was later given the posthumous title Zen Master Shinpo [alt. Jinho] (Profound Dharma).
Darumashu. (達摩宗). In Japanese, the "BODHIDHARMA sect"; one of the earliest Japanese Buddhist ZEN sects, established in the tenth century by DAINICHI NoNIN; the sect takes its name from the putative founder of the CHAN tradition, Bodhidharma. Little was known about the teachings of the Darumashu until the late-twentieth century apart from criticisms found in the writings of its contemporary rivals, who considered the school to be heretical. Criticisms focused on issues of the authenticity of Nonin's lineage and antinomian tendencies in Nonin's teachings. A recently discovered Darumashu treatise, the Joto shogakuron ("Treatise on the Attainment of Complete, Perfect Enlightenment"), discusses the prototypical Chan statement "mind is the buddha," demonstrating that a whole range of benefits, both worldly and religious, would accrue to an adept who simply awakens to that truth. As a critique of the Darumashu by Nonin's rival MYoAN EISAI states, however, since the school posits that the mind is already enlightened and the afflictions (KLEsA) do not exist in reality, its adherents claimed that there were therefore no precepts that had to be kept or practices to be followed, for religious cultivation would only serve to hinder the experience of awakening. The Darumashu also emphasized the importance of the transmission of the patriarchs' relics (J. shari; S. sARĪRA) as a mark of legitimacy. Although the Darumashu was influential enough while Nonin was alive to prompt other sects to call for its suppression, it did not survive its founder's death, and most of Nonin's leading disciples affiliated themselves with other prominent teachers, such as DoGEN KIGEN. These Darumashu adherents had a significant influence on early SoToSHu doctrine and self-identity and seem to have constituted the majority of the Sotoshu tradition into its third generation of successors. ¶ Darumashu, as the Japanese pronunciation of the Chinese term Damo zong (Bodhidharma lineage), can also refer more generally to the CHAN/SoN/ZEN school, which traces its heritage back to the founder and first Chinese patriarch, Bodhidharma.
Denkoroku. (傳光録). In Japanese, "Record of the Transmission of the Light"; a text also known by its full title, Keizan osho denkoroku ("A Record of the Transmission of the Light by Master Keizan"). The anthology is attributed by Soto tradition to KEIZAN JoKIN, but was most probably composed posthumously by his disciples. The Denkoroku is a collection of pithy stories and anecdotes concerning fifty-two teachers recognized by the Japanese SoToSHu as the patriarchs of the school, accompanied by the author's own explanatory commentaries and concluding verses. Each chapter includes a short opening case (honsoku), which describes the enlightenment experience of the teacher; a longer section (called a kien) offering a short biography and history of the teacher, including some of his representative teachings and exchanges with students and other teachers; a prose commentary (teisho; C. TICHANG) by the author; and a concluding appreciatory verse (juko). The teachers discussed in the text include twenty-seven Indian patriarchs from MAHĀKĀsYAPA to PrajNātāra; six Chinese patriarchs from BODHIDHARMA through HUINENG; seventeen Chinese successors of Huineng in the CAODONG ZONG, from QINGYUAN XINGSI to TIANTONG RUJING; and finally the two Japanese patriarchs DoGEN KIGEN and Koun Ejo (1198-1280). The Denkoroku belongs to a larger genre of texts known as the CHUANDENG LU ("transmission of the lamplight records"), although it is a rigidly sectarian lineage history, discussing only the single successor to each patriarch with no treatment of any collateral lines.
dianzuo. (J. tenzo; K. chonjwa 典座). In Chinese, lit. "in charge of seating"; the term that comes to be used for a cook at a Buddhist monastery, who supervises the preparation and distribution of meals. In Indian VINAYA texts, the term was used to designate a "manager," the service monk (S. VAIYĀPṚTYA[KARA]; P. veyyāvaccakara) who assigned seating at assemblies and ceremonies and arranged for the distribution of material objects or donations in addition to food. In the pilgrimage records of YIJING in India and ENNIN in China, the term always referred to a "manager," not someone who worked in the monastic kitchen. But sometime after the tenth century, during the Northern Song dynasty, the term came to be used in Chinese monasteries to refer to the cook. In East Asian CHAN monasteries, the cook and five other officers, collectively known as the ZHISHI (J. chiji), oversaw the administration of the monastic community. Typically, the dianzuo position was considered a prestigious position and offered only to monks of senior rank. The Japanese Zen monk DoGEN KIGEN wrote a famous essay on the responsibilities of the cook entitled Tenzo kyokun ("Instructions to the Cook"). Cf. DRAVYA MALLAPUTRA.
dynorphins ::: A class of endogenous opioid peptides.
Eiheiji. (永平寺). In Japanese, "Eternal Peace Monastery." Eiheiji is currently the headquarters (honzan) of the SoToSHu. Eiheiji was founded by the Zen master DoGEN KIGEN. A lay follower named Hatano Yoshishige offered his property in Echizen as a site for the new monastery and invited Dogen to lead the community. In 1243, Dogen moved to Echizen and resided in a dilapidated temple named Kippoji. In the meantime, Hatano and others began constructing a new DHARMA hall and SAMGHA hall (see C. SENGTANG), which they quickly finished by 1244. The new monastery was named Daibutsuji and renamed Eiheiji by Dogen in 1246. The name Eihei is said to derive from the Han-dynasty reign period, Yongping (58-75 CE; J. Eihei), when Buddhism first arrived in China. In 1248, the mountain on which Eiheiji is located was renamed Mt. Kichijo. In 1372, Eiheiji was declared a shusse dojo, an official monastery whose abbot is appointed by the state. In 1473, Eiheiji was devastated by war and fire, and reconstruction efforts began in 1487. Since its foundation, Eiheiji has continued to serve as one of the most important Zen institutions in Japan.
Eihei shingi. (永平清規). In Japanese, "Pure Rules for EIHEI(JI)"; a collection of essays on the ZEN monastic codes or "pure rules" (QINGGUI), composed by DoGEN KIGEN. The work is composed in two rolls, in six major sections. The Tenzo Kyokun section, composed while Dogen was still residing at Koshoji in 1237, discusses the duties of the cook. The BENDoHo details the daily duties at the monastery of Daibutsuji and the practices, such as meditation, carried out in the SAMGHA hall (see C. SENGTANG). The Fu shukuhanpo explains the proper method of preparing and consuming rice gruel. The Shuryo shingi of 1249 describes the proper deportment of monks in training at Eiheiji's shuryo. The Tai taiko goge jariho, composed in 1244, deals with the proper ritual decorum or means of respecting a master (ĀCĀRYA). The final section, the Chiji shingi, from 1246, details the duties of the officers of the monastery. In 1667, these essays were edited together and published by Kosho Chido (d. 1670), the thirtieth abbot of Eiheiji. The fiftieth abbot, Gento Sokuchu (1729-1807), republished Kosho's edited volume with minor corrections in 1794.
end- ::: --> A combining form signifying within; as, endocarp, endogen, endocuneiform, endaspidean.
endogenesis ::: n. --> Endogeny.
endogenetic ::: a. --> Endogenous.
endogen ::: n. --> A plant which increases in size by internal growth and elongation at the summit, having the wood in the form of bundles or threads, irregularly distributed throughout the whole diameter, not forming annual layers, and with no distinct pith. The leaves of the endogens have, usually, parallel veins, their flowers are mostly in three, or some multiple of three, parts, and their embryos have but a single cotyledon, with the first leaves alternate. The endogens constitute one of the great primary classes of plants, and included all
endogenous ::: a. --> Increasing by internal growth and elongation at the summit, instead of externally, and having no distinction of pith, wood, and bark, as the rattan, the palm, the cornstalk.
Originating from within; increasing by internal growth.
endogenous:caused by factors within the body or mind or arising from internal structural or functional causes.
Endogenous expenditure - See induced spending.
endogenously ::: adv. --> By endogenous growth.
Endogenous money supply - Money supply that is determined (at least in part) by the demand for money
endogenous opioids ::: Peptides in the central nervous system that have the same pharmacological effects as morphine and other derivatives of opium.
endogenous pacemakers: inherited mechanisms important for the regulation of biological rhythms, particularly in the absence of external cues. The principal endogenous pacemaker in mammals is a small group of cells in the hypothalamus, known as the suprachiasmatic nucleus (SCN), which regulates the production of melatonin in the pineal gland.
endogenous states ::: See altered states.
Endogenous variable - A variable that is explained within a theory.
endogeny ::: n. --> Growth from within; multiplication of cells by endogenous division, as in the development of one or more cells in the interior of a parent cell.
enkephalins ::: A general term for endogenous opioid peptides.
entogenous ::: a. --> See Endogenous.
exogamous ::: a. --> Relating to exogamy; marrying outside of the limits of one&
exogen ::: n. --> A plant belonging to one of the greater part of the vegetable kingdom, and which the plants are characterized by having c wood bark, and pith, the wood forming a layer between the other two, and increasing, if at all, by the animal addition of a new layer to the outside next to the bark. The leaves are commonly netted-veined, and the number of cotyledons is two, or, very rarely, several in a whorl. Cf. Endogen.
exogenous ::: a. --> Pertaining to, or having the character of, an exogen; -- the opposite of endogenous.
Growing by addition to the exterior.
Growing from previously ossified parts; -- opposed to autogenous.
Exogenous variable - A variable that influences endogenous variables but is itself determined by factors outside the theory.
exogenous zeitgebers ('time givers'): external events that help regulate biological rhythms, for instance, light and social stimuli (see also endogenous pacemakers).
Fukan zazengi. (普勸坐禪儀). In Japanese, "General Advice on the Principles of Seated Meditation," an important meditation manual composed by the eminent Japanese ZEN master DoGEN KIGEN. Although this treatise is traditionally dated to 1227, recent discoveries of a hitherto unknown copy of the Fukan zazengi suggest the date of 1233. The Fukan zazengi is a relatively short treatise on seated meditation (ZAZEN), which is also embedded in Dogen's magnum opus, the SHoBoGENZo. The treatise underscores the need to practice seated meditation as a corrective against excessive indulgence in "words and letters," viz., scholastic interpretations of Buddhist doctrine (cf. BULI WENZI). The explanation of how to perform seated meditation starts with preparing a quiet spot for practice and following a proper diet. The correct posture for meditation is then described. The actual practice of seated meditation begins with the regulation of breathing, which is followed by an injunction to stay aware of all thoughts that arise in the mind. The treatise then briefly explains the psychosomatic effects of meditation and the proper way to rise from seated meditation. The importance of seated meditation is reiterated at the end. Dogen's manual is in large part a revision of the Chinese Chan master CHANGLU ZONGZE's influential primer of meditation, the ZUOCHAN YI.
funiliform ::: a. --> Resembling a cord in toughness and flexibility, as the roots of some endogenous trees.
genjo koan. (C. xiancheng gong'an; K. hyonsong kongan 現[見]成公案). In Japanese, lit. "presently manifest case," or "actualized case," deriving from a term in Chinese law for an "open and shut case," or someone "caught dead to rights." The term is sometimes used in the CHAN school to refer to the universality of buddhahood in all aspects of the mundane world and, for this reason, is occasionally interpreted (rather too freely) as the "koan of everyday life." Genjo koan is one of the seminal terms in the writings of DoGEN KIGEN (1200-1253), the putative founder of the SoToSHu of Japanese ZEN, and is the title of a treatise written in 1233 that was later anthologized as the first roll of the sixty- and the seventy-five-roll recensions of his magnum opus, the SHoBoGENZo ("Treasury of the True Dharma Eye"). The term seems to have first been used by the Tang Chan master Muzhou Daoming (780-877), and more often later by such Song Chan masters as HONGZHI ZHENGJUE (1091-1157) and YUANWU KEQIN (1063-1135). Dogen deploys the term to criticize the RINZAI (LINJI) usage of koan (C. GONG'AN) as a means of catalyzing a breakthrough into awakening, thus making genjo koan a polemical device for distinguishing his presentation of Zen thought and practice from rival schools. Although Dogen never directly defines it, in his usage, genjo koan indicates the way in which all things are constantly manifesting their inherent buddhahood in the here and now; thus, Buddhist cultivation entails simply performing a single practice, such as seated meditation (J. ZAZEN), so completely that the enlightenment inherent in that practice becomes "an open and shut case."
grass ::: n. --> Popularly: Herbage; the plants which constitute the food of cattle and other beasts; pasture.
An endogenous plant having simple leaves, a stem generally jointed and tubular, the husks or glumes in pairs, and the seed single.
The season of fresh grass; spring.
Metaphorically used for what is transitory. ::: v. t.
Hokyoki. (寶慶). In Japanese, "Record from the Baoqing era," a treatise attributed to Japanese SoToSHu ZEN master DoGEN KIGEN. The Hokyoki was discovered after Dogen's death by his disciple Koun Ejo (1198-1280) and a preface was prepared in 1750. The Hokyoki is purportedly a record of Dogen's tutelage under the Chinese CAODONG ZONG master TIANTONG RUJING during his sojourn in China during the Baoqing reign era (1225-1227) of the Southern Song dynasty. The Hokyoki records specific instructions attributed to Rujing, including such topics as the "sloughing off body and mind" (J. SHINJIN DATSURAKU), seated meditation (J. zazen; C. ZUOCHAN), and his doctrinal teachings.
hydrazine ::: n. --> Any one of a series of nitrogenous bases, resembling the amines and produced by the reduction of certain nitroso and diazo compounds; as, methyl hydrazine, phenyl hydrazine, etc. They are derivatives of hydrazine proper, H2N.NH2, which is a doubled amido group, recently (1887) isolated as a stable, colorless gas, with a peculiar, irritating odor. As a base it forms distinct salts. Called also diamide, amidogen, (or more properly diamidogen), etc.
indogenide ::: n. --> Any one of the derivatives of indogen, which contain that group as a nucleus.
indogen ::: n. --> A complex, nitrogenous radical, C8H5NO, regarded as the essential nucleus of indigo.
irideous ::: a. --> Pertaining to, or resembling, a large natural order of endogenous plants (Iridaceae), which includes the genera Iris, Ixia, Crocus, Gladiolus, and many others.
Keizan Jokin. (瑩山紹瑾) (1268-1325). Japanese ZEN master and putative second patriarch of the SoTo Zen tradition. Keizan was a native of Echizen in present-day Fukui prefecture. Little is known of his early years, but Keizan is said to have been influenced by his mother, who was a pious devotee of the BODHISATTVA AVALOKITEsVARA. Keizan went to the nearby monastery of EIHEIJI and studied under the Zen master Gikai (1219-1309), a disciple of DoGEN KIGEN (1200-1253). He was later ordained by the monk Ejo (1198-1280). After Ejo's death, Keizan went to the nearby monastery of Hokyoji and continued his studies under another disciple of Dogen, Jakuen (1207-1299). At age twenty-eight, Keizan was invited as the founding abbot (kaisan; C. KAISHAN) of the monastery of Jomanji in Awa (present-day Tokushima prefecture). The next year, Keizan briefly visited Eiheiji to train in the conferral of bodhisattva precepts (bosatsukai; PUSA JIE; see also BODHISATTVAsĪLA) under the guidance of the abbot Gien (d. 1313). Keizan returned to Jomanji the very same year and began to confer precepts. Several years later, Keizan joined Gikai once more at the latter's new temple of Daijoji in Ishikawa and became his disciple. Three years later, Keizan succeeded Gikai as abbot of Daijoji. In 1300, Keizan began his lectures on what would eventually come to be known as the DENKoROKU. In 1311, while setting the regulations for Daijoji, Keizan composed the ZAZEN YoJINKI and Shinjinmei nentei. He also entrusted Daijoji to his disciple Meiho Sotetsu (1277-1350) and established the monastery of Jojuji in nearby Kaga. In 1317, Keizan established the monastery of Yokoji on Mt. Tokoku. Keizan also came into possession of a local temple known as Morookadera, which was renamed SoJIJI. In 1322, Yokoji and Sojiji were sanctioned as official monasteries by Emperor Godaigo (r. 1318-1339). This sanction is traditionally considered to mark the official establishment of Soto as an independent Zen institution. Keizan later entrusted the monastery of Sojiji to his disciple Gasan Joseki (1276-1366) and retired to Yokoji. In the years before his death, Keizan built a buddha hall, founder's hall, dharma hall, and monk's hall at Yokoji.
lily ::: n. --> A plant and flower of the genus Lilium, endogenous bulbous plants, having a regular perianth of six colored pieces, six stamens, and a superior three-celled ovary.
A name given to handsome flowering plants of several genera, having some resemblance in color or form to a true lily, as Pancratium, Crinum, Amaryllis, Nerine, etc.
That end of a compass needle which should point to the north; -- so called as often ornamented with the figure of a lily or
Manzan Dohaku. (卍山道白) (1636-1715). In Japanese, "Myriad Mountains, Purity of the Path"; ZEN master and scholar of the SoToSHu. Manzan is said to have become a monk at the age of nine and to have experienced a deep awakening at sixteen. After his awakening, he left the following verse: "The night is deep and the clouds have cleared from the sky as if it had been washed; throughout the world, nowhere is the radiance of my eyes defiled or obstructed." In 1678, he met the Soto Zen master Gesshu Soko (1618-1696) and inherited his dharma (shiho). Two years later Manzan took over the abbacy of the temple Daijoji from Gesshu and remained there for ten years. In 1700, Manzan went to the city of Edo (Tokyo) in hopes of reforming the custom of IN'IN EKISHI, or "changing teachers according to temple." Instead, he called for a direct, face-to-face transmission (menju shiho) from one master to his disciple (isshi insho). After several failed attempts he finally succeeded in persuading the bakufu government to ban the in'in ekishi and GARANBo ("temple dharma lineage") practice in 1703. Manzan was also a consummate scholar who is renowned for his efforts to edit Zen master DoGEN KIGEN's magnum opus, SHoBoGENZo. He based his arguments for the abandonment of garanbo and in'in ekishi on his readings of the Shobogenzo. Manzan left many works. His Zenkaiketsu and Taikaku kanna offered a Zen perspective on the meaning of precepts. He also wrote the Tomon enyoshu, which explains various matters related to Zen, including face-to-face transmission (menju shiho). His teachings can also be found in the Manzan osho goroku. His most eminent disciple was the Tokugawa reformer MENZAN ZUIHo (1683-1769).
maranta ::: n. --> A genus of endogenous plants found in tropical America, and some species also in India. They have tuberous roots containing a large amount of starch, and from one species (Maranta arundinacea) arrowroot is obtained. Many kinds are cultivated for ornament.
Menzan Zuiho. (面山瑞方) (1683-1769). Japanese reformer of the SoToSHu of ZEN during the Tokugawa period (1600-1867), who is largely responsible for establishing DoGEN KIGEN (1200-1253) as the font of orthodoxy for the Soto school and, during the modern and contemporary periods, as an innovative religious thinker. Born in Higo province in the Kumamoto region, Menzan studied with MANZAN DoHAKU (1636-1715) and later Sonno Soeki (1649-1705). At a thousand-day retreat Menzan led following Sonno's death, Menzan read texts by Dogen that had been neglected for centuries and subsequently used them as the scriptural authority from which he forged an entirely new vision of the Sotoshu; he then deployed this revisioning of Dogen to justify a reformation of long-held practices within the school. Menzan was a prolific author, with over a hundred works attributed to him, sixty-five of which have been published in modern Soto school collections; these works include everything from detailed philological commentaries to extended discussions of monastic rules and regulations. He remains best known for his Shobogenzo shotenroku, an eleven-roll encyclopedic commentary to Dogen's magnum opus, the SHoBoGENZo.
musa ::: n. --> A genus of perennial, herbaceous, endogenous plants of great size, including the banana (Musa sapientum), the plantain (M. paradisiaca of Linnaeus, but probably not a distinct species), the Abyssinian (M. Ensete), the Philippine Island (M. textilis, which yields Manila hemp), and about eighteen other species. See Illust. of Banana and Plantain.
narcissus ::: n. --> A genus of endogenous bulbous plants with handsome flowers, having a cup-shaped crown within the six-lobed perianth, and comprising the daffodils and jonquils of several kinds.
A beautiful youth fabled to have been enamored of his own image as seen in a fountain, and to have been changed into the flower called Narcissus.
orchidaceous ::: a. --> Pertaining to, or resembling, a natural order (Orchidaceae) of endogenous plants of which the genus Orchis is the type. They are mostly perennial herbs having the stamens and pistils united in a single column, and normally three petals and three sepals, all adherent to the ovary. The flowers are curiously shaped, often resembling insects, the odd or lower petal (called the lip) being unlike the others, and sometimes of a strange and unexpected appearance. About one hundred species occur in the United States, but
orchis ::: n. --> A genus of endogenous plants growing in the North Temperate zone, and consisting of about eighty species. They are perennial herbs growing from a tuber (beside which is usually found the last year&
paedogenesis ::: n. --> Reproduction by young or larval animals.
paedogenetic ::: a. --> Producing young while in the immature or larval state; -- said of certain insects, etc.
pandanus ::: n. --> A genus of endogenous plants. See Screw pine.
pseudovum ::: n. --> An egglike germ produced by the agamic females of some insects and other animals, and by the larvae of certain insects. It is capable of development without fertilization. See Illust. of Paedogenesis.
redroot ::: n. --> A name of several plants having red roots, as the New Jersey tea (see under Tea), the gromwell, the bloodroot, and the Lachnanthes tinctoria, an endogenous plant found in sandy swamps from Rhode Island to Florida.
rush ::: n. --> A name given to many aquatic or marsh-growing endogenous plants with soft, slender stems, as the species of Juncus and Scirpus.
The merest trifle; a straw.
A moving forward with rapidity and force or eagerness; a violent motion or course; as, a rush of troops; a rush of winds; a rush of water.
Great activity with pressure; as, a rush of business.
A perfect recitation.
Ryokan. (良寛) (1758-1831). In Japanese, "Virtuous Liberality"; Edo-period ZEN monk in the SoToSHu, often known as Ryokan Taigu (lit. Ryokan, the Great Fool). Ryokan was associated with a reformist group within the contemporary Soto monastic community that sought to restore formal meditative practice and the study of the writings of DoGEN KIGEN. Ryokan grew up in Echigo province (present-day Niigata prefecture), the son of a SHINTo priest. He became a novice monk at age seventeen at the nearby Soto monastery of Koshoji and was ordained when he turned twenty-one under a Soto monk named Kokusen (d. 1791). He left for Kokusen's monastery in the Bitchu province (present-day Okayama prefecture) and subsequently inherited the temple after Kokusen died. Soon afterward, however, he departed from the monastery, choosing instead to follow an itinerant lifestyle for the next several years. In 1804, he settled down for twelve years in a hut on Mt. Kugami, situated near his hometown. In 1826 Ryokan met Teishin (d. 1872), a young nun who had been previously widowed, and the two remained close companions until Ryokan's death. Ryokan eventually chose for himself a radically simple existence, living much of his life as a hermit, owning few possessions and begging for alms. He was well regarded for his love of children and his compassion for people from all social strata, including prostitutes. His expression of compassion was so extreme that he is even said to have placed lice inside his robes so they would not get cold and to have exposed his legs to mosquitoes while he slept. Ryokan was a renowned calligrapher and poet (in both Chinese and vernacular Japanese). Most of his verses are written as thirty-one-syllable tanka, although he also wrote ninety choka (long poems) and at least twenty other verses in nonstandard form. Ryokan's poetry addressed his common everyday experiences in the world in direct, humble terms. Ryokan did not publish during his lifetime; rather, his verses were collected and published posthumously by his companion Teishin.
sedge ::: n. --> Any plant of the genus Carex, perennial, endogenous herbs, often growing in dense tufts in marshy places. They have triangular jointless stems, a spiked inflorescence, and long grasslike leaves which are usually rough on the margins and midrib. There are several hundred species.
A flock of herons.
segmentation ::: n. --> The act or process of dividing into segments; specifically (Biol.), a self-division into segments as a result of growth; cell cleavage; cell multiplication; endogenous cell formation.
sengtang. (J. sodo; K. sŭngdang 僧堂). In Chinese, the "SAMGHA hall," or "monks' hall"; also known as the yuntang (lit. cloud hall; J. undo) or xuanfochang (site for selecting buddhas). The saMgha hall was the center of monastic practice in the Chinese CHAN school. The hall, often large enough to hold hundreds of monks, was traditionally built on the west side of a Chan monastery. The foundation of the saMgha hall is traditionally attributed to the Chan master BAIZHANG QINGGUI (749-814). According to Baizhang's CHANMEN GUISHI, Chan monks were obligated throughout the day and night to eat, sleep, and meditate in the saMgha hall. There, they would sit according to seniority on a long platform. A similar description of the saMgha hall is also found in the CHANYUAN QINGGUI of CHANGLU ZONGZE (d.u.; fl. c. late-eleventh to early-twelfth century). During the Song dynasty, the saMgha hall became incorporated into the monastic plans of all large public monasteries (SHIFANG CHA) in China, regardless of sectarian affiliation. The saMgha hall was introduced into Japan by the SoToSHu master DoGEN KIGEN (1200-1253), who built the first sodo in 1236 at the monastery of Koshoji; for this reason, the sodo is most closely associated with the Soto tradition. Dogen also wrote detailed instructions in his BENDoHo ("Techniques for Pursuing the Way," 1246) on how to practice in the sodo. Stemming from a practice initiated by DAO'AN, an image of the ARHAT PIndOLA was usually placed in the middle of the saMgha hall. Sometimes an image of MANJUsRĪ, ĀJNĀTAKAUndINYA, or MAHĀKĀsYAPA was installed in lieu of Pindola. The Soto Zen tradition, for instance, often places a statue of MaNjusrī in the guise of a monk in its saMgha halls. The Japanese RINZAISHu chose to call their main monks' hall a zendo (meditation hall) rather than a saMgha hall. Unlike the Soto sodo, which was used for eating, sleeping, and meditating, the Rinzai zendo was reserved solely for meditation (J. ZAZEN). Japanese oBAKUSHu, following Ming dynasty (1368-1644) Chinese customs, also called their main hall a zendo. In Korea, the term sŭngdang is no longer used and the main meditation hall is typically known as a sonbang (lit. meditation room). See also PRAHĀnAsĀLĀ.
shikan taza. (C. zhiguan dazuo; K. chigwan t'ajwa 祇/只管打坐). In Japanese, "just sitting"; a style of meditation emblematic of the Japanese SoToSHu of ZEN, in which the act of sitting itself is thought to be the manifestation of enlightenment. The Soto school attributes the introduction of this style of practice to DoGEN KIGEN (1200-1253), who claimed to have learned it from his Chinese CAODONG ZONG teacher TIANTONG RUJING (1162-1227). In this degenerate age of the dharma (J. mappo; C. MOFA), Soto claims, a radical simplification of practice was necessary. Rather than attempting to master the full range of meditative techniques used for concentrating the mind, such as counting the breaths (J. susokukan) or investigating a Zen question (J. kanna Zen; C. KANHUA CHAN), Dogen is claimed to have advocated "just sitting" in the posture that had been used by the buddhas (e.g., sĀKYAMUNI's seven days beneath the BODHI TREE) and the patriarchs of Zen (e.g., BODHIDHARMA's "wall contemplation," C. BIGUAN). As the later Soto school interprets shikan taza, by maintaining this posture of "just sitting," the mind would also become stabilized and concentrated in a state of full clarity and alertness, free from any specific content (i.e., "with body and mind sloughed off," J. SHINJIN DATSURAKU). By adopting this posture of the buddhas and patriarchs, the student's own body and mind would thus become identical to the body and mind of his spiritual ancestors. Shikan taza is therefore portrayed as the most genuine form of meditation in which a Buddhist adept can engage. The Soto tradition also deploys shikan taza polemically against the rival RINZAISHu, whose use of koans (C. GONG'AN) in meditation training was portrayed as an inferior, expedient attempt at concentration. In Dogen's own writings, however, there is little of this later Soto portrayal of the psychological dimensions of "just sitting"; instead, Dogen uses shikan taza simply as a synonym of "sitting in meditation" (zazen, C. ZUOCHAN), and may have spent most of his time while "just sitting" in the contemplation of koans.
Shinchi Kakushin. (心地覺心) (1207-1298). Japanese ZEN teacher in the RINZAISHu, who is retrospectively regarded as the founder of the small FUKESHu branch of the Zen tradition; also known by his posthumous title HOTTo KOKUSHI. He became a monk at the age of fourteen in the SHINGONSHu esoteric tradition, and received full ordination at twenty-nine at ToDAIJI in Nara, the ancient capital of Japan. Shinchi studied esoteric teachings at KoYASAN, the headquarters of the Shingon school, and engaged in Zen training under the Rinzai master Taiko Gyoyu (1163-1241) and the SoToSHu master DoGEN KIGEN (1200-1253). Shinchi left for China in 1249 to study under the Chinese Linji master WUZHUN SHIFAN (1177-1249). Unfortunately, the master died before Shinchi arrived, so Shichi instead traveled to Hangzhou to study under WUMEN HUIKAI (1183-1260), in the YANGQI PAI of the LINJI ZONG. Wumen is said to have given Shinchi dharma transmission (CHUANFA) after just six months of training. Shinchi returned to Japan in 1254 with the master's robe and portrait, as well as a copy of the master's WUMEN GUAN, which was the first introduction of that famous GONG'AN (J. koan) collection to the Japanese isles. In present-day Wakayama prefecture, Shinchi built a monastery called Saihoji, which was later renamed Kokokuji. Shinchi resided there for the rest of his life, but often traveled to Kyoto to lecture on Buddhism before the retired monarchs Gofukakusa (r. 1246-1259), Kameyama (r. 1259-74) and Gouda (r. 1274-87). Kameyama granted him the honorary title "Hotto Zenji" (Zen Master Dharma Lamp). After his death, the Emperor Godaigo (r. 1318-1339) later bestowed on him the posthumous title of Hotto Enmyo Kokushi (State Preceptor Lamp of Dharma that is Perfectly Bright). Shinchi came to be regarded as the founder of the Fukeshu, a smaller secondary school of Japanese Zen, whose itinerant practitioners played the bamboo flute (shakuhachi) as a form of meditation and wore a distinctive bamboo hat that covered the entire face. The school was proscribed in 1871 and vanished from the scene.
shinjin datsuraku. (C. shenxin tuoluo; K. sinsim t'allak 身心落). In Japanese, lit. "body and mind sloughed off," the psychological state generated during the practice of "just sitting" (SHIKAN TAZA), a style of meditation emblematic of the Japanese SoToSHu of ZEN. The Soto school attributes this term to DoGEN KIGEN (1200-1253), who claimed to have learned it from his Chinese CAODONG teacher TIANTONG RUJING (1162-1227). During the practice of "just sitting," the adept should sit with "body and mind sloughed off," that is, with the body and mind stabilized and concentrated in a state of full clarity and alertness that is free from any specific content. Once all conception of body and mind had fallen away, the "original face" (J. honrai menmoku, C. BENLAI MIANMU) of inherent enlightenment will then appear. Dogen is said to have achieved enlightenment through hearing his teacher Rujing describe practice as "the sloughing off of body and mind." This phrase is mentioned in only a single passage of Rujing's discourse record (YULU), however. Rujing's record also includes the homophonous phrase shinjin datsuraku (C. xinchen tuoluo), or "defilements of mind sloughed off." It is uncertain which form of the phrase Dogen might have heard, but it seems to have had much more significance for Dogen than for Rujing.
Shobogenzo zuimonki. (正法眼藏隨聞). In Japanese, lit., "Treasury of the Eye of the True Dharma, Record of What Was Heard," a work by Koun Ejo (1198-1280), a disciple of DoGEN KIGEN. The book is essentially a collection of notes taken by Kuon on talks, instructions, and advice given by Dogen. Kuon's notes circulated in manuscript form before finally being printed in 1651. The text is considered to be more practical and accessible than Dogen's much larger and prolix SHoBoGENZo.
Shobogenzo. (正法眼藏). In Japanese, "Treasury of the True Dharma Eye"; the magnum opus of the Japanese ZEN master DoGEN KIGEN (1200-1253); the title refers to the Zen (C. CHAN) school, which is considered to be the repository of the insights of the buddha sĀKYAMUNI himself, transmitted through the lineage of the CHAN patriarchs (ZUSHI) starting with MAHĀKĀsYAPA. A work bearing the same title (C. ZHENGFAYANZANG) by the eminent Song-dynasty Chinese monk DAHUI ZONGGAO was probably the inspiration for Dogen's own title. Dogen's oeuvre contains two works with this title. The first is a collection of 301 koan (C. GONG'AN) cases, composed in literary Chinese, known as the Shinji Shobogenzo or the Mana Shobogenzo. The second is a collection of essays written in Japanese, known as the Kana [viz., "vernacular"] Shobogenzo, which is the better known of the two and which will be the focus of this account. The Shobogenzo is a collection of individual essays and treatises that Dogen composed throughout his eventful career. Its earliest included treatise is the BENDoWA composed in 1231 and the latest is the Hachidainingaku composed in 1253, the year of Dogen's death. Although the Shobogenzo seems to have been all but forgotten after Dogen's death, later successors in the Japanese Soto Zen tradition, such as MANZAN DoHAKU (1636-1715), TENKEI DENSON (1648-1735), and MENZAN ZUIHo (1683-1769), and the layman ouchi Seiran (1845-1918) rediscovered the text and their influential commentaries on it helped to make Dogen's magnum opus the central scripture of the Soto Zen tradition. Six different editions of the Shobogenzo are known to exist: the "original" volume edited by Dogen in seventy-five rolls, the twelve-roll Yokoji edition, the sixty-roll Eiheiji edition edited by Giun (1253-1333), the eighty-four roll edition edited by Bonsei (d. 1427) in 1419, the eighty-nine roll edition edited by Manzan Dohaku (1636-1715) in 1684 at Daishoji, and the ninety-five roll edition edited by Kozen (1627-1693) in 1690 at Eiheiji. The seventy-five roll edition is today the most widely consulted and cited. Many of the essays were originally sermons delivered by Dogen, such that some are written by him and others were recorded by his disciples. Late in his life, he began to revise the essays, completing the revision of twelve of them before his death. The essays are renowned for their subtle and elliptical style, clever word play, and sometimes enigmatic meanings. Part of their difficulty arises from the fact that Dogen quotes liberally from Buddhist sutras and the works of Chinese masters, but also interprets these passages quite ingeniously. Dogen also invented a number of Buddhist neologisms that were largely unique to him, including creative "mis"-readings of original Chinese passages. For example, in his famous essay "Uji" ("Being Time"), Dogen reads the quotidian Chinese compound youshi ("at a certain time") to suggest the identity of "being" (C. you, J. u) and "time" (C. shi, J. ji): i.e., since impermanency governs all compounded things, those things are in fact time itself. The text includes extensive discussions of the foundations of Zen thought, the meaning and significance of awakening (SATORI), as well as detailed instructions on the ritual procedures for performing sitting meditation (J. ZAZEN; C. ZUOCHAN), as in the chapter FUKAN ZAZENGI. The Shobogenzo remains a source of great interest to scholars and practitioners of Zen. See also SoToSHu.
Sotoshu. (曺洞宗). One of the three major branches of the Japanese Zen tradition, along with the RINZAISHu and oBAKUSHu. The Soto tradition traces its lineage back to DoGEN KIGEN (1200-1253), who is credited with transmitting to Japan the CAODONG ZONG line of the Chinese CHAN teacher TIANTONG RUJING (1162-1227). After returning from China in 1227, Dogen settled in Kyoto and sought to create a new Zen community. Because of resistance from the TENDAI and Rinzai traditions that were already firmly entrenched in the capital (see ENNI BEN'EN), Dogen and his followers eventually left for the rural area of Echizen (in the northern part of present-day Fukui prefecture), and founded EIHEIJI, which came to serve as the center of this new Zen institution. In Echizen, Dogen devoted his time and energy to securing the doctrinal and institutional bases for his community. Dogen's venture was aided by several adherents of the DARUMASHu, who joined the community. Among them were Koun Ejo (1198-1280), the editor of the seventy-five-roll version of Dogen's magnum opus, the SHoBoGENZo, and Tettsu Gikai (1219-1309), whose lineage subsequently came to dominate the Soto school; these monks later served as the second and the third abbots of Eiheiji. Modern scholars believe that a dispute between Gikai and a fellow disciple of Koun Ejo named Gien (d. 1313) concerning the abbotship of Eiheiji prompted Gikai to move to Daijoji in Ishikawa. Gikai was succeeded by his disciple KEIZAN JoKIN (1268-1325), who is honored as "the second patriarch" of Soto by the school's modern followers. Keizan revitalized the Soto community by synthesizing Zen practice with the worship of local gods (KAMI), thus appealing to the local populace. Keizan also established SoJIJI, which along with Eiheiji came to serve as the headquarters (honzan) of the Soto tradition. Gazan Shoseki (1275-1365), a successor of Keizan, produced several disciples, including Taigen Soshin (d. c. 1371) and Tsugen Jakurei (1322-1391), who are credited with the Soto school's rapid expansion throughout Japan during the medieval period. Soto monks of this period, especially those belonging to Keizan-Gazan lines, proselytized in the rural areas of Japan, which had been largely neglected by the established Buddhist traditions at court, and attracted a following among commoners and local elites by engaging in such social activities as building bridges and irrigation systems, as well as by performing rituals that met their religious needs, such as funeral services and mass ordinations (jukai e). Each lineage of the Soto tradition also developed its own secret koan manuals (monsan), only available to selected monks, which gave a received set of questions and answers regarding each koan (C. GONG'AN). During the Tokugawa period, the Soto school developed into one of the largest Buddhist sects in Japan, with a stable financial base, thanks to the mandatory parish system (DANKA SEIDO) that the government launched, in which every household was required to register as a member of a local Buddhist temple and was responsible for the financial support for the temple. By the middle of the eighteenth century, there were more than 17,500 Soto temples across Japan. Although the religious life of the majority of the Soto monks and lay followers during this period was focused on practical religious benefits, such as faith healing and funeral services, a restoration movement eventually developed that sought to return to the putative "original teachings and practices" of the founder Dogen. MANZAN DoHAKU (1636-1714) opposed the custom of IN'IN EKISHI, or "changing teachers according to temple," which was widespread in the Soto tradition during the sixteenth and seventeenth centuries and was required in order to inherit the dharma lineage of a temple (GARANBo). Instead, Manzan called for a direct, face-to-face transmission (menju shiho) from one master to his disciple (isshi insho), which he claimed Dogen had established for the Soto tradition. After several failed attempts, he finally succeeded in persuading the bakufu government to ban the in'in ekishi and garanbo practice in 1703. TENKEI DENSON (1648-1735) and MENZAN ZUIHo (1683-1769) also composed influential commentaries to Dogen's magnum opus, the Shobogenzo, which led to a renaissance in Dogen studies. After the Meiji reforms of 1868, the two head monasteries of Eiheiji and Sojiji, which had remained rivals through the Tokugawa period, worked together to reform the school, issuing several standardizations of the rules for temple operation, ritual procedures, etc. In 1890, Azegami Baisen (d.1901) from Sojiji and Takiya Takushu (d. 1897) from Eiheiji edited the layman ouchi Seiran's (1845-1918) introductory work on the Shobogenzo and distributed it under the title of the Soto kyokai shushogi ("Meaning of Practice and Realization in the Soto Sect"). This text played a major role in the popularization of the school's meditative practice of "just sitting" (SHIKAN TAZA), which fosters a psychological state in which "body and mind are sloughed off" (SHINJIN DATSURAKU); sitting practice itself is therefore regarded as the manifestation of the perfect enlightenment of buddhahood. The Soto school continues to thrive today, with the great majority of its more than fourteen thousand contemporary temples affiliated with Sojiji.
spiderwort ::: n. --> An American endogenous plant (Tradescantia Virginica), with long linear leaves and ephemeral blue flowers. The name is sometimes extended to other species of the same genus.
srenika heresy. (C. Xianni waidao, J. Senni gedo, K. Sonni oedo 先尼外道). A heresy that originated with srenika VATSAGOTRA, an ascetic wanderer (PARIVRĀJAKA) and contemporary of GAUTAMA Buddha, who claimed that the impermanent physical body was simply a temporary vessel for a permanent self (ĀTMAN); also known as the Senika heresy. In the Aggi-Vacchagottasutta ("Discourse to Vatsagotra on the [Simile of] Fire"), the seventy-second sutta in the Pāli MAJJHIMANIKĀYA, Vacchagotta (the Pāli equivalent of Vatsagotra) has a celebrated exchange with the Buddha concerning ten "indeterminate questions" (AVYĀKṚTA)-i.e., whether the world is eternal or not eternal, infinite or finite, what is the state of the TATHĀGATA after death, etc. The Buddha refuses to respond to any of the questions, since an answer would entangle him in an indefensible philosophical position. Instead, to convey some semblance of the state of the tathāgata after death, the Buddha uses the simile of extinguishing of fire: just as, after a fire has been extinguished, it would be inappropriate to say that it has gone anywhere, so after the tathāgata has extinguished each of the five aggregates (SKANDHA), they cannot be said to have gone anywhere. At the conclusion of the discourse, Vatsagotra accepts the Buddha as his teacher. (The Ānandasutta of the SAMYUTTANIKĀYA explains that the Buddha kept silent in response to Vatsagotra's questions about the nature of the self in order to prevent him from falling into the extremes of either sĀsVATAVĀDA, "eternalism," or UCCHEDAVĀDA, "annihilationism.") The DAZHIDU LUN (*MahāprajNāpāramitāsāstra) identifies the Vacchagotta of the Pāli suttas with srenika Vatsagotra, the namesake of what in MAHĀYĀNA sources is termed the srenika heresy. The locus classicus for this heresy appears in the MAHĀPARINIRVĀnASuTRA. There, when srenika raises the question about whether there is a self or not, the Buddha keeps silent, so srenika himself offers a fire simile, but with a radically different interpretation from what is found in the Aggi-Vacchagottasutta. He instead compares the physical body and the self to a house and its owner: even though the house may burn down in a fire, the owner is safe outside the house; thus, the body and its constituents (skandha) may be impermanent and subject to dissolution, but not the eternal self. The srenika heresy is a frequent topic in the CHAN literature of East Asia. NANYANG HUIZHONG (675?-775), a successor of the sixth patriarch (LIUZU) HUINENG (638-713), is said to have criticized the "mind itself is buddha" (zixin shi fo) teaching of MAZU DAOYI (709-788) and other HONGZHOU ZONG teachers as being akin to the srenika heresy. The Japanese SoToSHu ZEN master DoGEN KIGEN (1200-1253), in his BENDoWA and SHoBoGENZo, criticizes as equivalent to the srenika heresy the view that the mind-nature is eternal (shinsho joju) even though the body perishes. There is much scholarly debate about whether Dogen's criticism was directed at the "original enlightenment" (HONGAKU; cf. BENJUE) thought of the medieval TENDAISHu, or against the teachings of his rival Zen school, the DARUMASHu, whose similar declarations that the mind is already enlightened and that practice was not necessary opened it to charges of antinomianism.
suprachiasmatic nucleus (SCN): is a bilateral region of the brain, located in the hypothalamus, that is responsible for controlling endogenous circadian rhythms. The neuronal and hormonal activities it generates regulate many different body functions over a 24-hour period.
Tendaishu. (天台宗). In Japanese, "Platform of Heaven School," the Japanese counterpart of the Chinese TIANTAI ZONG, the name of the Chinese tradition from which Tendai derives. The pilgrim-monk SAICHo (767-822) is presumed to have laid the doctrinal and institutional foundations on which the Tendai tradition in Japan was eventually constructed. Like its Chinese counterpart, the Japanese Tendai tradition took the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra") and the commentaries on this sutra by TIANTAI ZHIYI as its central scriptures. The Tendai tradition also came to espouse the doctrine of original or inherent enlightenment (HONGAKU). An important step in the development of an autonomous Japanese Tendai tradition was the establishment of a MAHĀYĀNA precepts platform (daijo kaidan). Saicho made numerous petitions to the court to have an independent Mahāyāna precepts platform established on HIEIZAN (see ENRYAKUJI), which would provide him with institutional autonomy from the powerful monasteries of the well-established Buddhist sects in Nara. Saicho's petition was finally granted after his death in 823. The following year, his disciple GISHIN (781-833) was appointed head (zasu) of the Tendai tradition, and several years later, a precepts platform was constructed at the monastery of Enryakuji on Mt. Hiei. The Tendai tradition prospered under the leadership of ENNIN (794-864) and ENCHIN (814-891). A controversy in 993 between the lineages of Enchin and Ennin over the issue of succession led to a schism between Ennin's Sanmon branch at Mt. Hiei and Enchin's Jimon branch at Onjoji (see MIIDERA). The Tendai tradition also produced important figures in the history of the PURE LAND movement in Japan, such as GENSHIN, RYoNIN, HoNEN, and SHINRAN. DoGEN KIGEN, founder of the SoToSHu of ZEN, began his career in the Tendai tradition, practicing as a monk at Mt. Hiei, as did NICHIREN. From the medieval period up through the Tokugawa era (1600-1868), Tendai was a dominant force in Japanese Buddhism. By extension, it had considerable political influence at the court in Kyoto and later with the Tokugawa Bakufu. In order to weaken the powerful Mt. Hiei institution, at the start of the Tokugawa era, the shogunate constructed To Eizan in the capital of Edo ("to" means eastern, thus setting up a juxtaposition with the western Mt. Hiei), which received more funding and prestige than its western counterpart. A major factor in the success of the Tendai institution in Japan was its incorporation of esoteric Buddhism, or MIKKYo, beginning with a limited number of tantric practices that Saicho brought back with him from China. The extensive training that KuKAI (774-835), the founder of the SHINGONSHu, received in esoteric Buddhism in China ultimately rivaled that of Saicho, a challenge that would eventually threaten Tendai's political sway at court. However, after Saicho's disciples Ennin, Enchin, and ANNEN (841-889?) returned from China with the latest esoteric practices, Tendai's preeminence was secured. This Tendai form of mikkyo, which Ennin called TAIMITSU, was considered equal to the teachings of the Saddharmapundarīkasutra. Tendai also heavily influenced the esoteric practices of SHUGENDo centers around the country. During the Tokugawa era, many of these mountain practice sites became formally institutionalized under Tendai Shugendo (referred to as Honzan), and were administered by the monastery of Shogoin in Kyoto. In addition, Tendai monks were among those who made major efforts to incorporate local native spirits (KAMI) into Tendai practice, by acknowledging them as manifestations of the Buddha (see HONJI SUIJAKU).
Tenkei Denson. (天桂傳尊) (1648-1735). Japanese ZEN master and scholar in the SoToSHu. Tenkei was born in Kii (present-day Wakayama prefecture). He left home at an early age and served under various teachers during his youth. In 1677, he became the dharma heir of Goho Kaion (d.u.) at the temple of Jokoji in Suruga (present-day Shizuoka prefecture). He served as abbot of various other temples throughout his career. Tenkei is often remembered as the opponent of fellow Soto adept MANZAN DoHAKU and his efforts to reform the practice of IN'IN EKISHI, or "changing teachers according to temple," whereby a monk would take the dharma lineage of the monastery where he was appointed abbot. Tenkei rejected Manzan's call for direct, face-to-face transmission (menju shiho) from a single master to a disciple (isshi insho) and supported the in'in ekishi custom. The military bakufu favored Manzan's reforms and Tenkei's efforts were ultimately to no avail. Tenkei is also remembered for his extensive commentary to DoGEN KIGEN's magnum opus SHoBoGENZo, entitled the Shobogenzo benchu.
Tiantai zong. (J. Tendaishu; K. Ch'ont'ae chong 天台宗). In Chinese, "Terrace of Heaven School"; one of the main schools of East Asian Buddhism; also sometimes called the "Lotus school" (C. Lianhua zong), because of its emphasis on the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"). "Terrace of Heaven" is a toponym for the school's headquarters on Mt. Tiantai in present-day Zhejiang province on China's eastern seaboard. Although the school retrospectively traces its origins back to Huiwen (fl. 550-577) and NANYUE HUISI (515-577), whom the school honors as its first and second patriarchs, respectively, the de facto founder was TIANTAI ZHIYI (538-597), who created the comprehensive system of Buddhist teachings and practices that we now call Tiantai. Zhiyi advocated the three truths or judgments (SANDI): (1) the truth of emptiness (kongdi), viz., all things are devoid of inherent existence and are empty in their essential nature; (2) the truth of being provisionally real (jiadi), viz., all things are products of a causal process that gives them a derived reality; and (3) the truth of the mean (zhongdi), viz., all things, in their absolute reality, are neither real nor unreal, but simply thus. Zhiyi described reality in terms of YINIAN SANQIAN (a single thought contains the TRICHILIOCOSM [TRISĀHASRAMAHĀSĀHASRALOKADHĀTU]), which posits that any given thought-moment perfectly encompasses the entirety of reality; at the same time, every phenomenon includes all other phenomena (XINGJU SHUO), viz., both the good and evil aspects of the ten constituents (DHĀTU) or the five sense organs (INDRIYA) and their respective objects and the three realms of existence (TRAIDHĀTUKA) are all contained in the original nature of all sentient beings. Based on this perspective on reality, Zhiyi made unique claims about the buddha-nature (FOXING) and contemplation (GUAN): he argued that not only buddhas but even sentient beings in such baleful existences as animals, hungry ghosts, and hell denizens, possess the capacity to achieve buddhahood; by the same token, buddhas also inherently possess all aspects of the unenlightened three realms of existence. The objects of contemplation, therefore, should be the myriad of phenomena, which are the source of defilement, not an underlying pure mind. Zhiyi's grand synthesis of Buddhist thought and practice is built around a graduated system of calmness and insight (jianzi ZHIGUAN; cf. sAMATHA and VIPAsYANĀ), which organized the plethora of Buddhist meditative techniques into a broad, overarching soteriological system. To Zhiyi is also attributed the Tiantai system of doctrinal classification (panjiao; see JIAOXIANG PANSHI) called WUSHI BAJIAO (five periods and eight teachings), which the Koryo Korean monk CH'EGWAN (d. 970) later elaborated in its definitive form in his CH'oNT'AE SAGYO ŬI (C. Tiantai sijiao yi). This system classifies all Buddhist teachings according to the five chronological periods, four types of content, and four modes of conversion. Zhiyi was succeeded by Guanding (561-632), who compiled his teacher's works, especially his three masterpieces, the FAHUA XUANYI, the FAHUA WENJU, and the MOHE ZHIGUAN. The Tiantai school declined during the Tang dynasty, overshadowed by the newer HUAYAN and CHAN schools. The ninth patriarch JINGXI ZHANRAN (711-782) was instrumental in rejuvenating the school; he asserted the superiority of the Tiantai school over the rival Huayan school by adapting Huayan concepts and terminologies into the tradition. Koryo monks such as Ch'egwan and Ŭit'ong (927-988) played major roles in the restoration of the school by helping to repatriate lost Tiantai texts back to China. During the Northern Song period, Wu'en (912-988), Yuanqing (d. 997), Zhiyuan (976-1022), and their disciples, who were later pejoratively called the SHANWAI (Off-Mountain) faction by their opponents, led the resurgence of the tradition by incorporating Huayan concepts in the school's thought and practice: they argued that since the true mind, which is pure in its essence, produces all phenomena in accord with conditions, practitioners should contemplate the true mind, rather than all phenomena. Believing this idea to be a threat to the tradition, SIMING ZHILI (960-1028) and his disciples, who called themselves SHANJIA (On-Mountain), criticized such a concept of pure mind as involving a principle of separateness, since it includes only the pure and excludes the impure, and led a campaign to expunge the Huayan elements that they felt were displacing authentic Tiantai doctrine. Although Renyue (992-1064) and Congyi (1042-1091), who were later branded as the "Later Off-Mountain Faction," criticized Zhili and accepted some of the Shanwai arguments, the Shanjia faction eventually prevailed and legitimized Zhili's positions. The orthodoxy of Zhili's position is demonstrated in the FOZU TONGJI ("Comprehensive History of the Buddhas and Patriarchs"), where the compiler Zhipan (1220-1275), himself a Tiantai monk, lists Zhili as the last patriarch in the dharma transmission going back to the Buddha. Tiantai theories and practices were extremely influential in the development of the thought and practice of the Chan and PURE LAND schools; this influence is especially noticeable in the white-lotus retreat societies (JIESHE; see also BAILIAN SHE) organized during the Song dynasty by such Tiantai monks as Zhili and Zunshi (964-1032) and in Koryo Korea (see infra). After the Song dynasty, the school declined again, and never recovered its previous popularity. ¶ Tiantai teachings and practices were transmitted to Korea during the Three Kingdoms period through such Korean monks as Hyon'gwang (fl. sixth century) and Yon'gwang (fl. sixth century), both of whom traveled to China and studied under Chinese Tiantai teachers. It was not until several centuries later, however, that a Korean analogue of the Chinese Tiantai school was established as an independent Buddhist school. The foundation of the Korean CH'oNT'AE CHONG is traditionally assumed to have occurred in 1097 through the efforts of the Koryo monk ŬICH'oN (1055-1101). Ŭich'on was originally a Hwaom monk, but he sought to use the Ch'ont'ae tradition in order to reconcile the age-old tension in Korean Buddhism between KYO (Doctrine) and SoN (Meditation). In the early thirteenth century, the Ch'ont'ae monk WoNMYO YOSE (1163-1245) organized the white lotus society (PAENGNYoN KYoLSA), which gained great popularity especially among the common people; following Yose, the school was led by Ch'on'in (1205-1248) and CH'oNCH'AEK (b. 1206). Although the Ch'ont'ae monk Chogu (d. 1395) was appointed as a state preceptor (K. kuksa; C. GUOSHI) in the early Choson period, the Ch'ont'ae school declined and eventually died out later in the Choson dynasty. The contemporary Ch'ont'ae chong is a modern Korean order established in 1966 that has no direct relationship to the school founded by Ŭich'on. ¶ In Japan, SAICHo (767-822) is credited with founding the Japanese TENDAISHu, which blends Tiantai and tantric Buddhist elements. After Saicho, such Tendai monks as ENNIN (793-864), ENCHIN (814-891), and ANNEN (b. 841) systematized Tendai doctrines and developed its unique forms, which are often called TAIMITSU (Tendai esoteric teachings). Since the early ninth century, when the court granted the Tendai school official recognition as an independent sect, Tendai became one of the major Buddhist schools in Japan and enjoyed royal and aristocratic patronage for several centuries. The Tendai school's headquarters on HIEIZAN became an important Japanese center of Buddhist learning: the founders of the so-called new Buddhist schools of the Kamakura era, such as HoNEN (1133-1212), SHINRAN (1173-1263), NICHIREN (1222-1282), and DoGEN KIGEN (1200-1253), all first studied on Mt. Hiei as Tendai monks. Although the Tendai school has lost popularity and patrons to the ZENSHu, PURE LAND, and NICHIRENSHu schools, it remains still today an active force on the Japanese Buddhist landscape.
Tiantong Rujing. (J. Tendo Nyojo; K. Ch'ondong Yojong 天童如浄) (1162-1227). Chinese CHAN master in the CAODONG ZONG, also known as Jingchang (Pure Chang) and Changweng (Old Man Chang); he received his toponym Tiantong after the mountain where he once dwelled. Rujing was a native of Shaoxing in Yuezhou (present-day Zhejiang province) and was ordained at a local monastery named Tianyisi. Rujing later went to the monastery of Zishengsi on Mt. Xuedou to study under Zu'an Zhijian (1105-1192) and eventually became his dharma heir. Rujing spent the next few decades moving from one monastery to the next. In 1220, he found himself at Qingliangsi in Jiankang (Jiangsu province) and then at Rui'ansi in Taizhou and Jingcisi in Linan. In 1224, Rujing was appointed by imperial decree to the abbotship of the famous monastery of Jingdesi on Mt. Tiantong, where the Chan master HONGZHI ZHENGJUE had once resided. Rujing's teachings can be found in his recorded sayings (YULU), which were preserved in Japan. Although Rujing was a relatively minor figure in the history of Chinese Chan, he was profoundly influential in Japanese ZEN, due to the fact that the Japanese SoToSHu founder DoGEN KIGEN (1200-1253) considered himself to be Rujing's successor. Dogen attributes many of the distinctive features of his own approach to practice, such as "just sitting" (SHIKAN TAZA) and "body and mind sloughed off" (SHINJIN DATSURAKU) to this man whom he regarded as the preeminent Chan master of his era. Little of this distinctively Soto terminology and approach actually appears in the records of Rujing's own lectures, however. Instead, he appears in his discourse record as a fairly typical Song-dynasty Chan master, whose only practical meditative instruction involves the contemplation of ZHAOZHOU's "no" (see WU GONG'AN). This difference may reflect the differing editorial priorities of Rujing's Chinese disciples. It might also derive from the fact that Dogen misunderstood Rujing or received simplified private instructions from him because of Dogen's difficulty in following Rujing's formal oral presentations in vernacular Chinese.
tillandsia ::: n. --> A genus of epiphytic endogenous plants found in the Southern United States and in tropical America. Tillandsia usneoides, called long moss, black moss, Spanish moss, and Florida moss, has a very slender pendulous branching stem, and forms great hanging tufts on the branches of trees. It is often used for stuffing mattresses.
Wanshousi. (萬壽寺). In Chinese, "Long Life Monastery"; located on Mt. Jing, Hangzhou prefecture, in present-day Zhejiang province of China; the first of the so-called "five mountain" (wushan, cf. GOZAN) monasteries of the CHAN tradition in China. Wanshousi, also known as Jingshansi, was established by the Chan master FAQIN during the Tianbao reign (742-756) of the Tang dynasty. During the Song dynasty, the monastery was designated as a public monastery, or "monastery of the ten directions" (SHIFANG CHA), and was renamed on several occasions as Chengtian Chanyuan (Upholding Heaven Chan Cloister), Nengren Chansi (sākyamuni Chan Monastery), and Xingsheng Wanshou Chansi (Flourishing of Holiness, Long Life Chan Monastery). Wanshousi attracted many eminent abbots, such as DAHUI ZONGGAO and WUZHUN SHIFAN, and flourished under their supervision. The famous Japanese pilgrims DoGEN KIGEN and ENNI BEN'EN also studied at Wanshousi. The monastery was destroyed in a conflagration at the end of the Yuan dynasty but was reconstructed during the Hongwu era (1368-1398) of the Ming dynasty. Largely through the efforts of the abbot Nanshi Wenxiu and others, Wanshousi regained some of its past glory.
xanthorhoea ::: n. --> A genus of endogenous plants, native to Australia, having a thick, sometimes arborescent, stem, and long grasslike leaves. See Grass tree.
xyridaceous ::: a. --> Of or pertaining to a natural order (Xyrideae) of endogenous plants, of which Xyris is the type.
xyris ::: n. --> A genus of endogenous herbs with grassy leaves and small yellow flowers in short, scaly-bracted spikes; yellow-eyed grass. There are about seventeen species in the Atlantic United States.
Zazen yojinki. (坐禪用心). In Japanese, "Notes on Employing the Mind during Seated Meditation," by the ZEN master KEIZAN JoKIN in the SoToSHu; published in 1680. Following the model of his teacher DoGEN KIGEN and his meditation manual FUKAN ZAZENGI, Keizan composed this relatively short treatise of his own on seated Zen (J. zazen; C. ZUOCHAN) for the edification of clergy and laity alike. The Zazen yojinki delineates the purpose, method, and technique of seated meditation, with an emphasis on what kinds of mental states should be maintained during practice. Sitting meditation is explained as being a technique designed to set aside all attachments and concerns so that one will be able to abide serenely in one's true nature, or original face. Keizan also speaks of the specific impediments to meditative practice, such as deluded visions and sloth and torpor, and suggests some practical techniques for mitigating such problems.
Zen. (禪). In Japanese, "Meditation"; the Japanese strand of the broader East Asian CHAN school, which includes Chinese Chan, Korean SoN, and Vietnamese THIỀN. Zen is the Japanese pronunciation of the Chinese term Chan, which in turn is a transcription of the Sanskrit term DHYĀNA, or meditative absorption. More specifically, Zen denotes the Japanese Buddhist traditions that trace their origins back to the Chinese Chan school, or CHAN ZONG. Currently three major traditions in Japan, RINZAISHu, SoToSHu, and oBAKUSHu, refer to themselves as Zen schools, and are thus known collectively as the Zen tradition (J. ZENSHu; C. CHAN ZONG). The Rinzaishu was first transmitted to Japan in the late twelfth century by MYoAN EISAI (1141-1215), who visited China twice and received training and certification in the Chinese LINJI ZONG. By the end of the Kamakura period, some twenty-one different Rinzai lineages had been transmitted to Japan. The Rinzai school came to be associated with the meditative practice of contemplating Zen "cases" (J. koan; C. GONG'AN; see also J. kanna Zen; C. KANHUA CHAN). The foundation of the Sotoshu is attributed to DoGEN KIGEN (1200-1253), who is credited with transmitting the CAODONG ZONG of the Chinese CHAN teacher TIANTONG RUJING (1162-1227). Dogen is said to have taught the technique of "just sitting" (SHIKAN TAZA), through which the mind would become stabilized and concentrated in a state of full clarity and alertness, free from any specific content. During the Tokugawa period, the Soto school developed into one of the largest Buddhist sects in Japan through the mandatory parish system (DANKA SEIDO), in which every household was required to register as a member of a local Buddhist temple. By the middle of the eighteenth century, there were more than 17,500 Soto temples across the country. The obakushu was founded by the émigré Chinese CHAN master YINYUAN LONGXI (J. Ingen Ryuki; 1592-1673), who traveled to Japan in 1654/1655 to escape the succession wars and political turmoil that had accompanied the fall of the Ming dynasty. The obaku school introduced exotic contemporary Chinese customs and monastic practices to the Japanese Zen Buddhism of the time. Although it remained much smaller than the Rinzai and Soto Zen traditions, the presence of the obaku school compelled the monks of its two larger rivals to reevaluate their own practices and to initiate a series of important reform movements within their respective traditions (see IN'IN EKISHI). In the modern era, largely through the efforts of such towering intellectual figures as DAISETZ TEITARO SUZUKI (1870-1966), NISHIDA KITARo (1870-1945), and NISHITANI KEIJI (1900-1991), the term Zen has also come to connote a "pure experience" (junsui keiken) that transcends language and thought, which is sometimes argued to be the unique property of the Japanese people and their culture (cf. KYOTO SCHOOL). The cavalier way in which the term Zen is now deployed in generic Western writings (e.g., the myriad "Zen in the Art of" books) often has little to do with the traditional perspectives of the Zen tradition found in either Japan or the rest of East Asia. As in the case of Chan, in more common parlance, Zen can also denote the particular teaching style of a Zen master and is often expressed as "so-and-so's Zen." See also entries on the SoToSHu, RINZAISHu, and oBAKUSHu and on specific Japanese Zen masters and monasteries.
Zhengfayanzang. (J. Shobogenzo; K. Chongpobanjang 正法眼蔵). In Chinese, "Treasury of the Eye of the True Dharma," in three rolls, edited by the CHAN master DAHUI ZONGGAO and his lay disciples in 1147. The Zhengfayanzang is largely a collection of 661 cases or GONG'AN with Dahui's prose commentary (pingchang), annotations (C. zhuoyu/zhuyu; see J. JAKUGO), and instructions for the assembly. The zhengfayanzang of the title is a term used within Chan to indicate the school's special repository of the "eye" or "mind" of the BUDDHADHARMA, which is independent from the scriptural tradition. (See JIAOWAI BIECHUAN). The exchanges between masters and disciples that Daohui covers in his collection are described as being the transmission of this eye. His Zhengfayanzang thus records the exchanges of a number of renowned Tang and Northern Song Chan masters and their disciples, including ZHAOZHOU CONGSHEN, DESHAN XUANJIAN, and XUEFENG YICUN, as well as the sermons of masters associated especially with the LINJI ZONG, including LINJI YIXUAN, YANGQI FANGHUI, and HUANGLONG HUINAN. Dahui strings together typically between three and six exchanges or sermons and, at the end of each section, adds his own brief prose commentary, often about twenty Sinographs in length, most starting with "Miaoxi says." (Miaoxi is one of Daihui's cognomens.) The Zhengfayanzang seems to have exerted some influence on the compilation of the ZONGMEN LIANDENG HUIYAO, by Dahui's third-generation successor Huiweng Wuming (d.u.). The SHoBoGENZo, the magnum opus of the Japanese SoToSHu monk DoGEN KIGEN, bears the same title but in its Japanese pronunciation.
zingiberaceous ::: a. --> Of or pertaining to ginger, or to a tribe (Zingibereae) of endogenous plants of the order Scitamineae. See Scitamineous.
KEYS (10k)
67 Dogen Zenji
2 Dogen 1200-1253
1 Dogen Zenji?
1 Dogen Zenji
1 Dogen
NEW FULL DB (2.4M)
154 Dogen
61 Dogen Zenji
3 Joan Halifax
2 Kazuaki Tanahashi
2 Brad Warner
2 Anonymous
1:A calm mind is the jewel of wisdom. ~ Dogen Zenji, #KEYS
2:Wisdom is seeking wisdom. ~ Dogen Zenji, #KEYS
3:It's too late to be ready. ~ Dogen Zenji, #KEYS
4:I live by letting things happen." ~ Dogen Zenji, #KEYS
5:Do not be amazed by the true dragon. ~ Dogen Zenji, #KEYS
6:Time is three eyes and eight elbows. ~ Dogen Zenji, #KEYS
7:Practice and enlightenment are not two. ~ Dogen Zenji, #KEYS
8:Forgetting oneself is opening oneself.
~ Dogen Zenji,#KEYS
9:Nothing in the entire universe is hidden. ~ Dogen Zenji, #KEYS
10:We must always be disturbed by the truth. ~ Dogen Zenji, #KEYS
11:Enlightenment is intimacy with all things." ~ Dogen Zenji, #KEYS
12:midnight — no waves, no wind
empty boat
flooded with moonlight. ~ Dogen,#KEYS
13:What is reality? An icicle forming in fire.
~ Dogen Zenji,#KEYS
14:A Zen master's life is one continuous mistake." ~ Dogen Zenji, #KEYS
15:A zen master's life is one continuous mistake.
~ Dogen Zenji,#KEYS
16:The true state of things is not to be found in one direction alone. ~ Dogen Zenji?, #KEYS
17:The way of letters- leave no trace. Yet the teaching is revealed. ~ Dogen 1200-1253, #KEYS
18:we will
always be
disturbed by the truth ~ Dogen Zenji,#KEYS
19:Do not view mountains from the scale of human thought. ~ Dogen Zenji, #KEYS
20:Those who seek the easy way do not seek the true way." ~ Dogen Zenji, #KEYS
21:Consider that nirvana is itself no other than our life. ~ Dogen Zenji, #KEYS
22:When the old plum tree blooms, the entire world blooms. ~ Dogen Zenji, #KEYS
23:One must be deeply aware of the impermanence of the world." ~ Dogen Zenji, #KEYS
24:Inside the treasury of the dharma eye a single grain of dust. ~ Dogen Zenji, #KEYS
25:When one first seeks the truth, one separates oneself from it." ~ Dogen Zenji, #KEYS
26:Every man possesses the Buddha-nature. Do not demean yourselves. ~ Dogen Zenji, #KEYS
27:Emptiness is bound to bloom, like hundreds of grasses blossoming. ~ Dogen Zenji, #KEYS
28:In the mundane, nothing is sacred. In sacredness, nothing is mundane. ~ Dogen Zenji, #KEYS
29:Do not think you will necessarily be aware of your own enlightenment. ~ Dogen Zenji, #KEYS
30:Do not think you will necessarily be aware of your own enlightenment." ~ Dogen Zenji, #KEYS
31:A fool sees himself as another, but a wise man sees others as himself. ~ Dogen Zenji, #KEYS
32:If we seek the Buddha outside the mind, the Buddha changes into a devil. ~ Dogen Zenji, #KEYS
33:This dew-like life will fade away; avoid involvement in superfluous things. ~ Dogen Zenji, #KEYS
34:Prefer to be defeated in the presence of the wise than to excel among fools. ~ Dogen Zenji, #KEYS
35:Prefer to be defeated in the presence of the wise than to excel among fools." ~ Dogen Zenji, #KEYS
36:The whole moon and the entire sky are reflected in one dewdrop on the grass.
~ Dogen Zenji,#KEYS
37:In a mind clear as still water, even the waves, breaking, are reflecting its light. ~ Dogen Zenji, #KEYS
38:To study Buddhism is to study ourselves. To study ourselves is to forget ourselves." ~ Dogen Zenji, #KEYS
39:Just as parents care for their children, you should bear in mind the whole universe." ~ Dogen Zenji, #KEYS
40:In the stream Rushing past To the dusty world, My fleeting form Casts no reflection.
~ Dogen Zenji,#KEYS
41:Do not doubt that mountains walk simply because they may not appear to walk like humans. ~ Dogen Zenji, #KEYS
42:To be in harmony with the wholeness of things is not to have anxiety over imperfections." ~ Dogen Zenji, #KEYS
43:When we discover that the truth is already in us, we are all at once our original selves." ~ Dogen Zenji, #KEYS
44:The color of the mountains is Buddha's body; the sound of running water is his great speech. ~ Dogen Zenji, #KEYS
45:If you cannot find the truth right where you are, where else do you expect to find it?
~ Dogen Zenji, [T5],#KEYS
46:If you are unable to find the truth right where you are, where else do you expect to find it?
~ Dogen Zenji,#KEYS
47:Although we say mountains belong to the country, actually, they belong to those that love them." ~ Dogen Zenji, #KEYS
48:ry step I take
is my home
~ Dogen Zenji, @BashoSociety#KEYS
49:To escape from the world means that one's mind is not concerned with the opinions of the world." ~ Dogen Zenji, #KEYS
50:What do love and hate matter when I'm here alone, listening to the sound of the rain late in this autumn evening. ~ Dogen 1200-1253, #KEYS
51:Cease from practice based on intellectual understanding, pursuing words, and following after speech. ~ Dogen Zenji, #KEYS
52:Cease from practice based on intellectual understanding, pursuing words, and following after speech." ~ Dogen Zenji, #KEYS
53:Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment.~ Dogen Zenji, #KEYS
54:To study the self is to forget the self. To forget the self is to be enlightened by the ten thousand things. ~ Dogen Zenji, #KEYS
55:not leave a trace
do not follow a path
~ Dogen Zenji, @BashoSociety#KEYS
56:Though it has no thought of keeping watch, it's not for naught that the scarecrow stands in the grain field. ~ Dogen Zenji, #KEYS
57:You should study not only that you become a mother when your child is born, but also that you become a child. ~ Dogen Zenji, #KEYS
58:Be mindful of the passing of time, and engage yourself in zazen as though you are saving your head from fire.
~ Dogen Zenji,#KEYS
59:If you want to travel the Way of Buddhas and Zen masters, then expect nothing, seek nothing, and grasp nothing." ~ Dogen Zenji, #KEYS
60:But do not ask me where I am going, As I travel in this limitless world, Where every step I take is my home. ~ Dogen Zenji, [T5], #KEYS
61:There are mountains hidden in mountains. There are mountains hidden in hiddenness. This is complete understanding. ~ Dogen Zenji, #KEYS
62:enlightenment
is intimacy
with all things
~ Dogen Zenji, @BashoSociety#KEYS
63:we will
always be
disturbed by the truth
~ Dogen Zenji, @BashoSociety#KEYS
64:Because monks come from the midst of purity, they consider as good and pure what does not arouse desire among other people. ~ Dogen Zenji, #KEYS
65:Truth is not far away. It is nearer than near. There is no need to attain it, since not one of your steps leads away from it." ~ Dogen Zenji, #KEYS
66:do not view the moon
from the scale of
the human mind
~ Dogen Zenji, @BashoSociety#KEYS
67:Learn the backward step that turns your light inward to illuminate your self. Body and mind of themselves will drop away, and your original face will be manifest. ~ Dogen Zenji, #KEYS
68:No matter how bad a state of mind you may get into, if you keep strong and hold out, eventually the floating clouds must vanish and the withering wind must cease.
~ Dogen Zenji,#KEYS
69:If you want to do a certain thing, you first have to be a certain person. Once you become that certain person, you will not care anymore about doing that certain thing. ~ Dogen Zenji, #KEYS
70:Yet you must not cling to the words of the old sages either; they, too, may not be right. Even if you believe them, you should be alert so that, in the event that something superior comes along, you may follow that.
~ Dogen Zenji,#KEYS
71:When you paint Spring, do not paint willows, plums, peaches, or apricots, but just paint Spring. To paint willows, plums, peaches, or apricots is to paint willows, plums, peaches, or apricots — it is not yet painting Spring. ~ Dogen Zenji, #KEYS
72:For the time being" here means time itself is being, and all being is time. A golden sixteen-foot body is time; because it is time, there is the radiant illumination of time. Study it as the twelve hours of the present."Three heads and eight arms" is time; because it is time, it is not separate from the twelve hours of the present. ~ Dogen Zenji, Uji - The Time-Being, https://www.thezensite.com/ZenTeachings/Dogen_Teachings/Uji_Welch.htm #KEYS
*** WISDOM TROVE ***
1:Do not be amazed by the true dragon. ~ dogen, @wisdomtrove 2:Time is three eyes and eight elbows. ~ dogen, @wisdomtrove 3:Forgetting oneself is opening oneself ~ dogen, @wisdomtrove 4:Forgetting oneself is opening oneself. ~ dogen, @wisdomtrove 5:Look for Buddha outside your own mind, ~ dogen, @wisdomtrove 6:Practice and enlightenment are not two. ~ dogen, @wisdomtrove 7:When you walk in the mist, you get wet. ~ dogen, @wisdomtrove 8:Buddhism, Live By, Letting Things Happen ~ dogen, @wisdomtrove 9:Nothing in the entire universe is hidden. ~ dogen, @wisdomtrove 10:We must always be disturbed by the truth. ~ dogen, @wisdomtrove 11:Enlightenment is intimacy with all things. ~ dogen, @wisdomtrove 12:What is reality? An icicle forming in fire. ~ dogen, @wisdomtrove 13:A zen master's life is one continuous mistake. ~ dogen, @wisdomtrove 14:Sitting is the gateway of truth to total liberation. ~ dogen, @wisdomtrove 15:Does a dragon still sing from within a withered tree? ~ dogen, @wisdomtrove 16:Those who seek the easy way do not seek the true way. ~ dogen, @wisdomtrove 17:Do not view mountains from the scale of human thought. ~ dogen, @wisdomtrove 18:Consider that nirvana is itself no other than our life. ~ dogen, @wisdomtrove 19:When the old plum tree blooms, the entire world blooms. ~ dogen, @wisdomtrove 20:One must be deeply aware of the impermanence of the world. ~ dogen, @wisdomtrove 21:I haven't got any Buddhism. I live by letting things happen. ~ dogen, @wisdomtrove 22:If you do not get it from yourself, where will you go for it? ~ dogen, @wisdomtrove 23:Inside the treasury of the dharma eye a single grain of dust. ~ dogen, @wisdomtrove 24:Just study Buddhism. Don't follow the sentiments of the world. ~ dogen, @wisdomtrove 25:People like what is not true and they don't like what is true. ~ dogen, @wisdomtrove 26:When one first seeks the truth, one separates oneself from it. ~ dogen, @wisdomtrove 27:Every man possesses the Buddha-nature. Do not demean yourselves. ~ dogen, @wisdomtrove 28:Emptiness is bound to bloom, like hundreds of grasses blossoming. ~ dogen, @wisdomtrove 29:Look for Buddha outside your own mind, and Buddha becomes the devil. ~ dogen, @wisdomtrove 30:Do not think you will necessarily be aware of your own enlightenment. ~ dogen, @wisdomtrove 31:In the mundane, nothing is sacred. In sacredness, nothing is mundane. ~ dogen, @wisdomtrove 32:A fool sees himself as another, but a wise man sees others as himself. ~ dogen, @wisdomtrove 33:Coming, going, the waterbirds don't leave a trace, don't follow a path. ~ dogen, @wisdomtrove 34:Coming, going, the waterbirds, don't leave a trace, don't follow a path. ~ dogen, @wisdomtrove 35:If we seek the Buddha outside the mind, the Buddha changes into a devil. ~ dogen, @wisdomtrove 36:Do not practice buddha-dharma with the thought that it is to benefit others. ~ dogen, @wisdomtrove 37:Prefer to be defeated in the presence of the wise than to excel among fools. ~ dogen, @wisdomtrove 38:The whole moon and the entire sky are reflected in one dewdrop on the grass. ~ dogen, @wisdomtrove 39:To study the Way is to study the self. To study the self is to forget the self. ~ dogen, @wisdomtrove 40:In a mind clear as still water, even the waves, breaking, are reflecting its light. ~ dogen, @wisdomtrove 41:To study Buddhism is to study ourselves. To study ourselves is to forget ourselves. ~ dogen, @wisdomtrove 42:Just as parents care for their children, you should bear in mind the whole universe. ~ dogen, @wisdomtrove 43:Nothing can be gained by extensive study and wide reading. Give them up immediately. ~ dogen, @wisdomtrove 44:When other sects speak well of Zen, the first thing that they praise is its poverty. ~ dogen, @wisdomtrove 45:In autumn even though I may see it again, how can I sleep with the moon this evening? ~ dogen, @wisdomtrove 46:In the stream, Rushing past To the dusty world, My fleeting form Casts no reflection. ~ dogen, @wisdomtrove 47:Let your heart go out and abide in things. Let things return and abide in your heart. ~ dogen, @wisdomtrove 48:If you cannot find the truth right where you are, where else do you expect to find it? ~ dogen, @wisdomtrove 49:A flower falls, even though we love it; and a weed grows, even though we do not love it. ~ dogen, @wisdomtrove 50:Do not doubt that mountains walk simply because they may not appear to walk like humans. ~ dogen, @wisdomtrove 51:To be in harmony with the wholeness of things is not to have anxiety over imperfections. ~ dogen, @wisdomtrove 52:Clearly I know, the mind is mountains, rivers, and the great earth; sun, moon, and stars. ~ dogen, @wisdomtrove 53:When we discover that the truth is already in us, we are all at once our original selves. ~ dogen, @wisdomtrove 54:People who truly follow the Way would do well to conceal the fact that they are Buddhists. ~ dogen, @wisdomtrove 55:The recognition of the coming and going of things is a first step in training and practice. ~ dogen, @wisdomtrove 56:When you find your place where you are, practice occurs, actualizing the fundamental point. ~ dogen, @wisdomtrove 57:If you want to see things just as they are, then you yourself must practice just as you are. ~ dogen, @wisdomtrove 58:The color of the mountains is Buddha's body; the sound of running water is his great speech. ~ dogen, @wisdomtrove 59:In a snowfall that covers the winter grass a white heron uses his own whiteness to disappear. ~ dogen, @wisdomtrove 60:When you paint Spring, do not paint willows, plums, peaches, or apricots - just paint Spring. ~ dogen, @wisdomtrove 61:If you are unable to find the truth right where you are, where else do you expect to find it?” ~ dogen, @wisdomtrove 62:In a snowfall that covers the winter grass a white heron uses his own whiteness to disappear.” ~ dogen, @wisdomtrove 63:To what shall I liken the world? Moonlight, reflected In dewdrops, Shaken from a crane's bill. ~ dogen, @wisdomtrove 64:To escape from the world means that one's mind is not concerned with the opinions of the world. ~ dogen, @wisdomtrove 65:There are those who, attracted by grass, flowers, mountains, and waters, flow into the Buddha Way. ~ dogen, @wisdomtrove 66:Cease from practice based on intellectual understanding, pursuing words, and following after speech. ~ dogen, @wisdomtrove 67:When both body and mind are at peace, all things appear as they are: perfect, complete, lacking nothing. ~ dogen, @wisdomtrove 68:Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment. ~ dogen, @wisdomtrove 69:If he cannot stop the mind that seeks after fame and profit, he will spend his life without finding peace. ~ dogen, @wisdomtrove 70:Yet, though it is like this, simply, flowers fall amid our longing and weeds spring up amid our antipathy. ~ dogen, @wisdomtrove 71:But do not ask me where I am going, As I travel in this limitless world, Where every step I take is my home. ~ dogen, @wisdomtrove 72:Though it has no thought of keeping watch, it's not for naught that the scarecrow stands in the grain field. ~ dogen, @wisdomtrove 73:To study the self is to forget the self. To forget the self is to be enlightened by the ten thousand things. ~ dogen, @wisdomtrove 74:Be mindful of the passing of time, and engage yourself in zazen as though you are saving your head from fire. ~ dogen, @wisdomtrove 75:You should study not only that you become a mother when your child is born, but also that you become a child. ~ dogen, @wisdomtrove 76:If you want to travel the Way of Buddhas and Zen masters, then expect nothing, seek nothing, and grasp nothing. ~ dogen, @wisdomtrove 77:What you think in your own mind to be good, or what people of the world think is good, is not necessarily good. ~ dogen, @wisdomtrove 78:If you want to travel the Way of Buddhas and Zen masters, then expect nothing, seek nothing, and grasp nothing.” ~ dogen, @wisdomtrove 79:There are mountains hidden in mountains. There are mountains hidden in hiddenness. This is complete understanding. ~ dogen, @wisdomtrove 80:Zazen is the ultimate practice. This is indeed the True Self. The Buddhadharma is not to be sought outside of this. ~ dogen, @wisdomtrove 81:Know that the true dharma emerges of itself [during the practice of zazen], clearing away hindrances and distractions. ~ dogen, @wisdomtrove 82:There is no beginning to practice nor end to enlightenment; There is no beginning to enlightenment nor end to practice. ~ dogen, @wisdomtrove 83:Because monks come from the midst of purity, they consider as good and pure what does not arouse desire among other people. ~ dogen, @wisdomtrove 84:Those who practice know whether realization is attained or not, just as those who drink water know whether it is hot or cold ~ dogen, @wisdomtrove 85:Truth is not far away. It is nearer than near. There is no need to attain it, since not one of your steps leads away from it. ~ dogen, @wisdomtrove 86:To start from the self and try to understand all things is delusion. To let the self be awakened by all things is enlightenment. ~ dogen, @wisdomtrove 87:Be moderate in eating and drinking. Mindful of the passing of time, engage yourself in zazen as though saving your head from fire. ~ dogen, @wisdomtrove 88:Do not arouse disdainful mind when you prepare a broth of wild grasses; do not arouse joyful mind when you prepare a fine cream soup. ~ dogen, @wisdomtrove 89:Zazen is an activity that is an extension of the universe. Zazen is not the life of an individual, it's the universe that's breathing. ~ dogen, @wisdomtrove 90:There are myriads of forms and hundreds of grasses throughout the entire earth, yet each grass and each form itself is the entire earth. ~ dogen, @wisdomtrove 91:The true person is Not anyone in particular; But like the deep blue color Of the limitless sky, It is everyone, Everywhere in the world. ~ dogen, @wisdomtrove 92:Do not travel to other dusty lands, forsaking your own sitting place; if you cannot find the truth where you are now, you will never find it. ~ dogen, @wisdomtrove 93:Your body is like a dew-drop on the morning grass, your life is as brief as a flash of lightning. Momentary and vain, it is lost in a moment. ~ dogen, @wisdomtrove 94:Your body is like a dew-drop on the morning grass, your life is as brief as a flash of lightning. Momentary and vain, it is lost in a moment. ~ dogen, @wisdomtrove 95:Do not miss the opportunity of offering even a single drop into the ocean of merit or a grain atop the mountain of the roots of beneficial activity. ~ dogen, @wisdomtrove 96:If you study a lot because you are worried that others will think badly of you for being ignorant and you'll feel stupid, this is a serious mistake.” ~ dogen, @wisdomtrove 97:Realization doesn't destroy the individual any more than the reflection of the moon breaks a drop of water. A drop of water can reflect the whole sky. ~ dogen, @wisdomtrove 98:Handle even a single leaf of green in such a way that it manifests the body of the Buddha. This in turn allows the Buddha to manifest through the leaf. ~ dogen, @wisdomtrove 99:An ancient buddha said, Mountains are mountains; waters are waters.” These words do not mean mountains are mountains; they mean mountains are mountains. ~ dogen, @wisdomtrove 100:I asked, "What are words?" The tenzo said, "One, two, three, four, five." I asked again, "What is practice?" "Nothing in the entire universe is hidden." ~ dogen, @wisdomtrove 101:If you would be free of greed, first you have to leave egotism behind. The best mental exercise for relinquishing egotism is contemplating impermanence. ~ dogen, @wisdomtrove 102:That you carry yourself forward and experience the myriad things is delusion. That the myriad things come forward and experience themselves is awakening ~ dogen, @wisdomtrove 103:Since it is the practice of enlightenment, that practice has no beginning and since it is enlightenment within the practice, that realization has no end. ~ dogen, @wisdomtrove 104:Why abandon a seat in your own home to wander in vain through dusty regions of another land? If you make one false step, you miss what is right before your eyes. ~ dogen, @wisdomtrove 105:Learn the backward step that turns your light inward to illuminate your self. Body and mind of themselves will drop away, and your original face will be manifest. ~ dogen, @wisdomtrove 106:No matter how bad a state of mind you may get into, if you keep strong and hold out, eventually the floating clouds must vanish and the withering wind must cease. ~ dogen, @wisdomtrove 107:That the self advances and confirms the ten thousand things is called delusion; that the ten thousand things advance and confirm the self is called enlightenment. ~ dogen, @wisdomtrove 108:Although its light is wide and great, the Moon is reflected in a puddle one inch wide. The whole Moon and the entire sky is reflected in one dew drop on the grass. ~ dogen, @wisdomtrove 109:No matter how bad a state of mind you may get into, if you keep strong and hold out, eventually the floating clouds must vanish and the withering wind must cease.” ~ dogen, @wisdomtrove 110:Mountains and rivers at this very moment are the actualization of the world of the ancient Buddhas. Each, abiding in its phenomenal expression, realizes completeness. ~ dogen, @wisdomtrove 111:Do not follow the ideas of others, but learn to listen to the voice within yourself. Your body and mind will become clear and you will realize the unity of all things. ~ dogen, @wisdomtrove 112:If you want to do a certain thing, you first have to be a certain person. Once you become that certain person, you will not care anymore about doing that certain thing. ~ dogen, @wisdomtrove 113:Those who see worldly life as an obstacle to Dharma see no Dharma in everyday actions. They have not yet discovered that there are no everyday actions outside of Dharma. ~ dogen, @wisdomtrove 114:Life and death are of supreme importance. Time swiftly passes by and opportunity is lost. Each of us should strive to awaken. Awaken. Take heed, do not squander your life. ~ dogen, @wisdomtrove 115:Life and death are of supreme importance. Time swiftly passes by and opportunity is lost. Each of us should strive to awaken. Awaken! Take heed, do not squander your life.” ~ dogen, @wisdomtrove 116:The coming and going of birth and death is a painting. Unsurpassed enlightenment is a painting. The entire phenomenal universe and the empty sky are nothing but a painting. ~ dogen, @wisdomtrove 117:What is the way of the Buddha? It is to study the self. What is the study of the self? It is to forget oneself. To forget oneself is to enlightened by everything in the world. ~ dogen, @wisdomtrove 118:Because mountains are high and broad, the way of riding the clouds is always reached in the mountains; the inconceivable power of soaring in the wind comes freely from the mountains ~ dogen, @wisdomtrove 119:Students, when you want to say something, think about it three times before you say it. Speak only if your words will benefit yourselves and others. Do not speak if it brings no benefit. ~ dogen, @wisdomtrove 120:Meditation is not a way to enlightenment, Nor is it a method of achieving anything at all. It is peace itself. It is the actualization of wisdom, The ultimate truth of the oneness of all things. ~ dogen, @wisdomtrove 121:If we look at the world with a deluded body and mind, we will think that our self is permanent. But if we practice correctly and return to our true self, we will realize that nothing is permanent ~ dogen, @wisdomtrove 122:Students today should live fully every moment of time. This dew-like life fades away; time speeds swiftly. In this short life of ours, avoid involvement in superfluous things and just study the Way. ~ dogen, @wisdomtrove 123:Yet you must not cling to the words of the old sages either; they, too, may not be right. Even if you believe them, you should be alert so that, in the event that something superior comes along, you may follow that. ~ dogen, @wisdomtrove 124:Mountains and oceans have whole worlds of innumerable wondrous features. We should understand that it is not only our distant surroundings that are like this, but even what is right here, even a single drop of water. ~ dogen, @wisdomtrove 125:When you paint Spring, do not paint willows, plums, peaches, or apricots, but just paint Spring. To paint willows, plums, peaches, or apricots is to paint willows, plums, peaches, or apricots - it is not yet painting Spring. ~ dogen, @wisdomtrove 126:Understand clearly that when a great need appears a great use appears also; when there is small need there is small use; it is obvious, then, that full use is made of all things at all times according to the necessity thereof. ~ dogen, @wisdomtrove 127:All that's visible springs from causes intimate to you. While walking, sitting, lying down, the body itself is complete truth. If someone asks the inner meaning of this: Inside the treasury of dharma eye a single grain of dust. ~ dogen, @wisdomtrove 128:Just practice good, do good for others, without thinking of making yourself known so that you may gain reward. Really bring benefit to others, gaining nothing for yourself. This is the primary requisite for breaking free of attachments to the Self. ~ dogen, @wisdomtrove 129:You should stop searching for phrases and chasing after words. Take the backward step and turn the light inward. Your body-mind of itself will drop off and your original face will appear. If you want to attain just this, immediately practice just this. ~ dogen, @wisdomtrove 130:Students of the Way must not study Buddhism for the sake of themselves. They must study Buddhism only for the sake of Buddhism. The key to this is to renounce both body and mind without holding anything back and to offer them to the great sea of Buddhism. ~ dogen, @wisdomtrove 131:Through one word, or seven words, or three times five, even if you investigate thoroughly myriad forms, nothing can be depended upon. Night advances, the moon glows and falls into the ocean. The black dragon jewel you have been searching for, is everywhere. ~ dogen, @wisdomtrove 132:There are thousands upon thousands of students who have practiced meditation and obtained its fruits. Do not doubt its possibilities because of the simplicity of the method. If you can not find the truth right where you are, where else do you expect to find it? ~ dogen, @wisdomtrove 133:Refraining from all evil, not clinging to birth and death, working in deep compassion for all sentient beings, respecting those over you and pitying those below you, without any detesting or desiring, worrying or lamentation - this is what is called Buddha. Do not search beyond it. ~ dogen, @wisdomtrove 134:When mountains and waters are painted, blue, green, and red paints are used, strange rocks and wondrous stones are used, the four jewels and the seven treasures are used. Rice-cakes are painted in the same manner. When a person is painted, the four great elements and five skandhas are used. ~ dogen, @wisdomtrove 135:Something you want badly enough can always be gained. No matter how fierce the enemy, how remote the beautiful lady, or how carefully guarded the treasure, there is always a means to the goal for the earnest seeker. The unseen help of the guardian gods of heaven and earth assure fulfillment. ~ dogen, @wisdomtrove 136:Do no harmful actions, do not become attached to the cycle of death and rebirth, show kindness, respect the old and have compassion for the young, do not have a heart that rejects or a heart that covets and have no worry or sadness in your heart. This is what is called enlightenment. Do not seek it elsewhere. ~ dogen, @wisdomtrove 137:As I study both the exoteric and the esoteric schools of Buddhism, they maintain that human beings are endowed with Dharma-nature by birth. If this is the case, why did the Buddhas of all ages - undoubtedly in possession of enlightenment - find it necessary to seek enlightenment and engage in spiritual practice? ~ dogen, @wisdomtrove 138:In doing zazen it is desirable to have a quiet room. You should be temperate in eating and drinking, forsaking all delusive relationships. Setting everything aside, think of neither good nor evil, right nor wrong. Thus having stopped the various functions of your mind, five up even the idea of becoming a Buddha. ~ dogen, @wisdomtrove 139:Treading along in this dreamlike, illusory realm, Without looking for the traces I may have left; A cuckoo's song beckons me to return home; Hearing this, I tilt my head to see Who has told me to turn back; But do not ask me where I am going, As I travel in this limitless world, Where every step I take is my home. ~ dogen, @wisdomtrove 140:When a buddha is painted, not only a clay altar or lump of earth is used, but the thirty-two marks, a blade of grass, and the cultivation of wisdom for incalculable eons are used. As a Buddha has been painted on a single scroll in this way, all buddhas are painted buddhas, and all painted buddhas are actual buddhas. ~ dogen, @wisdomtrove 141:Studying the Buddha way is studying oneself. Studying oneself is forgetting oneself. Forgetting oneself is being enlightened by all things. Being enlightened by all things is to shed the body-mind of oneself, and those of others. No trace of enlightenment remains, and this traceless enlightenment continues endlessly. ~ dogen, @wisdomtrove 142:The one and only thing required is to free oneself from the bondage of mind and body alike, putting the Buddha's own seal upon yourself. If you do this as you sit in ecstatic meditation, the whole universe itself scattered through the infinity of space turns into enlightenment. This is what I mean by the Buddha's seal. ~ dogen, @wisdomtrove 143:To study the buddha way is to study the self. To study the self is to forget the self. To forget the self is to be actualized by myriad things. When actualized by myriad things, your body and mind as well as the bodies and minds of others drop away. No trace of realization remains, and this no trace continues endlessly. ~ dogen, @wisdomtrove 144:There is a simple way to become buddha: When you refrain from unwholesome actions, are not attached to birth and death, and are compassionate toward all sentient beings, respectful to seniors and kind to juniors, not excluding or desiring anything, with no designing thoughts or worries, you will be called a buddha. Do not seek anything else. ~ dogen, @wisdomtrove 145:Continuous practice, day after day, is the most appropriate way of expressing gratitude. This means that you practice continuously, without wasting a single day of your life, without using it for your own sake. Why is it so? Your life is a fortunate outcome of the continuous practice of the past. You should express your gratitude immediately. ~ dogen, @wisdomtrove 146:There is a simple way to become buddha: When you refrain from unwholesome actions, are not attached to birth and death, and are compassionate toward all sentient beings, respectful to seniors and kind to juniors, not excluding or desiring anything, with no designing thoughts or worries, you will be called a buddha. Do not seek anything else.” ~ dogen, @wisdomtrove 147:Life and death are nothing but the mind. Years, months, days, and hours are nothing but the mind. Dreams, illusions, and mirages are nothing but the mind. The bubbles of water and the flames of fire are nothing but the mind. The flowers of the spring and the moon of the autumn are nothing but the mind. Confusions and dangers are nothing but the mind. ~ dogen, @wisdomtrove 148:To study the Way is to study the Self. To study the Self is to forget the self. To forget the self is to be enlightened by all things of the universe. To be enlightened by all things of the universe is to cast off the body and mind of the self as well as those of others. Even the traces of enlightenment are wiped out, and life with traceless enlightenment goes on forever and ever ~ dogen, @wisdomtrove 149:Set aside all involvements and let the myriad things rest. Zazen is not thinking of good, not thinking of bad. It is not conscious endeavour. It is not introspection. Do not desire to become a buddha; let sitting or lying down drop away. Be moderate in eating and drinking. Be mindful of the passing of time, and engage yourself in zazen as though you are saving your head from fire. ~ dogen, @wisdomtrove 150:Do not be concerned with the faults of other persons. Do not see others' faults with a hateful mind. There is an old saying that if you stop seeing others' faults, then naturally seniors and venerated and juniors are revered. Do not imitate others' faults; just cultivate virtue. Buddha prohibited unwholesome actions, but did not tell us to hate those who practice unwholesome actions. ~ dogen, @wisdomtrove 151:When you ride in a boat and watch the shore, you might assume that the shore is moving. But when you keep your eyes closely on the boat, you can see that the boat moves. Similarly, if you examine many things with a confused mind, you might suppose that your mind and nature are permanent. But when you practice intimately and return to where you are, it will be clear that there is nothing that has unchanging self. ~ dogen, @wisdomtrove 152:Since we are provided with both a body and a mind, we grasp onto the physical forms we see. Since we are provided with both a body and a mind, we cling to the sounds we hear. As a consequence, we make ourselves inseparable from all things, yet we are not like some shadowy figure & 153:In the assemblies of the enlightened ones there have been many cases of mastering the Way bringing forth the heart of plants and trees; this is what awakening the mind for enlightenment is like. The fifth patriarch of Zen was once a pine-planting wayfarer; Rinzai worked on planting cedars and pines on Mount Obaku. . . . Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment. ~ dogen, @wisdomtrove 154:A fish swims in the ocean, and no matter how far it swims there is no end to the water. A bird flies in the sky, and no matter how far it flies there is no end to the air. However the fish and the bird have never left their elements. Thus each of them totally covers its full range, and each of them totally experiences its realm... Know that water is life and air is life. The bird is life and the fish is life. Life must be the bird and life must be the fish... practice, enlightenment and people are like this. ~ dogen, @wisdomtrove 155:The zazen I speak of is not learning meditation. It is simply the Dharma gate of repose and bliss, the practice-realization of totally culminated enlightenment. It is the manifestation of ultimate reality. Traps and snares can never reach it. Once its heart is grasped, you are like the dragon when he gains the water, like the tiger when she enters the mountain. For you must know that just there (in zazen) the right Dharma is manifesting itself and that, from the first, dullness and distraction are struck aside. ~ dogen, @wisdomtrove *** NEWFULLDB 2.4M ***
1:Wisdom is seeking wisdom. ~ Dogen Zenji, #NFDB
2:It's too late to be ready. ~ Dogen Zenji, #NFDB
3:"Wisdom is seeking wisdom." ~ Dogen Zenji, #NFDB
4:"It's too late to be ready." ~ Dogen Zenji, #NFDB
5:Do not be amazed by the true dragon. ~ Dogen, #NFDB
6:Time is three eyes and eight elbows. ~ Dogen, #NFDB
7:Forgetting oneself is opening oneself ~ Dogen, #NFDB
8:Look for Buddha outside your own mind, ~ Dogen, #NFDB
9:Practice and enlightenment are not two. ~ Dogen, #NFDB
10:When you walk in the mist, you get wet. ~ Dogen, #NFDB
11:Nothing in the entire universe is hidden. ~ Dogen, #NFDB
12:We must always be disturbed by the truth. ~ Dogen, #NFDB
13:Enlightenment is intimacy with all things. ~ Dogen, #NFDB
14:Do not be amazed by the true dragon. ~ Dogen Zenji, #NFDB
15:Time is three eyes and eight elbows. ~ Dogen Zenji, #NFDB
16:What is reality? An icicle forming in fire. ~ Dogen, #NFDB
17:A zen master's life is one continuous mistake. ~ Dogen, #NFDB
18:Practice and enlightenment are not two. ~ Dogen Zenji, #NFDB
19:Forgetting oneself is opening oneself.
~ Dogen Zenji,#NFDB
20:Nothing in the entire universe is hidden. ~ Dogen Zenji, #NFDB
21:We must always be disturbed by the truth. ~ Dogen Zenji, #NFDB
22:Sitting is the gateway of truth to total liberation. ~ Dogen, #NFDB
23:What is reality? An icicle forming in fire.
~ Dogen Zenji,#NFDB
24:Does a dragon still sing from within a withered tree? ~ Dogen, #NFDB
25:Those who seek the easy way do not seek the true way. ~ Dogen, #NFDB
26:Do not view mountains from the scale of human thought. ~ Dogen, #NFDB
27:A zen master's life is one continuous mistake.
~ Dogen Zenji,#NFDB
28:Consider that nirvana is itself no other than our life. ~ Dogen, #NFDB
29:When the old plum tree blooms, the entire world blooms. ~ Dogen, #NFDB
30:One must be deeply aware of the impermanence of the world. ~ Dogen, #NFDB
31:I haven't got any Buddhism. I live by letting things happen. ~ Dogen, #NFDB
32:Do not view mountains from the scale of human thought. ~ Dogen Zenji, #NFDB
33:If you do not get it from yourself, where will you go for it? ~ Dogen, #NFDB
34:Inside the treasury of the dharma eye a single grain of dust. ~ Dogen, #NFDB
35:Consider that nirvana is itself no other than our life. ~ Dogen Zenji, #NFDB
36:"Do not view mountains from the scale of human thought." ~ Dogen Zenji, #NFDB
37:Just study Buddhism. Don't follow the sentiments of the world. ~ Dogen, #NFDB
38:People like what is not true and they don't like what is true. ~ Dogen, #NFDB
39:When one first seeks the truth, one separates oneself from it. ~ Dogen, #NFDB
40:Every man possesses the Buddha-nature. Do not demean yourselves. ~ Dogen, #NFDB
41:Emptiness is bound to bloom, like hundreds of grasses blossoming. ~ Dogen, #NFDB
42:Do not think you will necessarily be aware of your own enlightenment. ~ Dogen, #NFDB
43:In the mundane, nothing is sacred. In sacredness, nothing is mundane. ~ Dogen, #NFDB
44:A fool sees himself as another, but a wise man sees others as himself. ~ Dogen, #NFDB
45:Every man possesses the Buddha-nature. Do not demean yourselves. ~ Dogen Zenji, #NFDB
46:IF YOU WOULD BE FREE OF GREED, FIRST YOU HAVE TO LEAVE EGOTISM BEHIND. ~ Dogen, #NFDB
47:Coming, going, the waterbirds, don't leave a trace, don't follow a path. ~ Dogen, #NFDB
48:Emptiness is bound to bloom, like hundreds of grasses blossoming. ~ Dogen Zenji, #NFDB
49:If we seek the Buddha outside the mind, the Buddha changes into a devil. ~ Dogen, #NFDB
50:"Emptiness is bound to bloom, like hundreds of grasses blossoming." ~ Dogen Zenji, #NFDB
51:Nie dąż do wolności, niech samo dążenie będzie wolnością. – DOGEN ROSHI ~ Anonymous, #NFDB
52:The true state of things is not to be found in one direction alone. ~ Dogen Zenji?, #NFDB
53:Do not practice buddha-dharma with the thought that it is to benefit others. ~ Dogen, #NFDB
54:In the mundane, nothing is sacred. In sacredness, nothing is mundane. ~ Dogen Zenji, #NFDB
55:Prefer to be defeated in the presence of the wise than to excel among fools. ~ Dogen, #NFDB
56:The whole moon and the entire sky are reflected in one dewdrop on the grass. ~ Dogen, #NFDB
57:"A fool sees himself as another, but a wise man sees others as himself." ~ Dogen Zenji, #NFDB
58:If we seek the Buddha outside the mind, the Buddha changes into a devil. ~ Dogen Zenji, #NFDB
59:To study the Way is to study the self. To study the self is to forget the self. ~ Dogen, #NFDB
60:This dew-like life will fade away; avoid involvement in superfluous things. ~ Dogen Zenji, #NFDB
61:In a mind clear as still water, even the waves, breaking, are reflecting its light. ~ Dogen, #NFDB
62:Prefer to be defeated in the presence of the wise than to excel among fools. ~ Dogen Zenji, #NFDB
63:"This dew-like life will fade away; avoid involvement in superfluous things." ~ Dogen Zenji, #NFDB
64:To study Buddhism is to study ourselves. To study ourselves is to forget ourselves. ~ Dogen, #NFDB
65:Just as parents care for their children, you should bear in mind the whole universe. ~ Dogen, #NFDB
66:"Prefer to be defeated in the presence of the wise than to excel among fools." ~ Dogen Zenji, #NFDB
67:"The whole moon and the entire sky are reflected in one dewdrop on the grass." ~ Dogen Zenji, #NFDB
68:When other sects speak well of Zen, the first thing that they praise is its poverty. ~ Dogen, #NFDB
69:In autumn even though I may see it again, how can I sleep with the moon this evening? ~ Dogen, #NFDB
70:Let your heart go out and abide in things. Let things return and abide in your heart. ~ Dogen, #NFDB
71:The whole moon and the entire sky are reflected in one dewdrop on the grass.
~ Dogen Zenji,#NFDB
72:"A fool sees himself as another, but a wise man sees others as himself." ~ Dogen Zenji #wisdom, #NFDB
73:If you cannot find the truth right where you are, where else do you expect to find it? ~ Dogen, #NFDB
74:Don’t work towards freedom, but allow the work itself to be freedom. —DOGEN ROSHI ~ Scott Jurek, #NFDB
75:A flower falls, even though we love it; and a weed grows, even though we do not love it. ~ Dogen, #NFDB
76:Do not doubt that mountains walk simply because they may not appear to walk like humans. ~ Dogen, #NFDB
77:To be in harmony with the wholeness of things is not to have anxiety over imperfections. ~ Dogen, #NFDB
78:Clearly I know, the mind is mountains, rivers, and the great earth; sun, moon, and stars. ~ Dogen, #NFDB
79:When we discover that the truth is already in us, we are all at once our original selves. ~ Dogen, #NFDB
80:People who truly follow the Way would do well to conceal the fact that they are Buddhists. ~ Dogen, #NFDB
81:The recognition of the coming and going of things is a first step in training and practice. ~ Dogen, #NFDB
82:When you find your place where you are, practice occurs, actualizing the fundamental point. ~ Dogen, #NFDB
83:If you want to see things just as they are, then you yourself must practice just as you are. ~ Dogen, #NFDB
84:The color of the mountains is Buddha's body; the sound of running water is his great speech. ~ Dogen, #NFDB
85:"To be enlightened by everything in the world is to let fall one's own body and mind." ~ Dogen Zenji, #NFDB
86:In a snowfall that covers the winter grass a white heron uses his own whiteness to disappear. ~ Dogen, #NFDB
87:In the stream Rushing past To the dusty world, My fleeting form Casts no reflection.
~ Dogen Zenji,#NFDB
88:When you paint Spring, do not paint willows, plums, peaches, or apricots - just paint Spring. ~ Dogen, #NFDB
89:"If you cannot find the truth right where you are, where else do you expect to find it?" ~ Dogen Zenji, #NFDB
90:A flower falls, even though we love it; and a weed grows, even though we do not love it.^ ~ Dogen Zenji, #NFDB
91:"A flower falls, even though we love it;and a weed grows, even though we do not love it." ~ Dogen Zenji, #NFDB
92:Do not doubt that mountains walk simply because they may not appear to walk like humans. ~ Dogen Zenji, #NFDB
93:To escape from the world means that one's mind is not concerned with the opinions of the world. ~ Dogen, #NFDB
94:There are those who, attracted by grass, flowers, mountains, and waters, flow into the Buddha Way. ~ Dogen, #NFDB
95:The color of the mountains is Buddha's body; the sound of running water is his great speech. ~ Dogen Zenji, #NFDB
96:Cease from practice based on intellectual understanding, pursuing words, and following after speech. ~ Dogen, #NFDB
97:If you cannot find the truth right where you are, where else do you expect to find it?
~ Dogen Zenji, [T5],#NFDB
98:"In a snowfall that covers the winter grass a white heron uses his own whiteness to disappear." ~ Dogen Zenji, #NFDB
99:If you are unable to find the truth right where you are, where else do you expect to find it?
~ Dogen Zenji,#NFDB
100:Although we say mountains belong to the country, actually, they belong to those that love them." ~ Dogen Zenji, #NFDB
101:"Although we say mountains belong to the country, actually, they belong to those that love them." ~ Dogen Zenji, #NFDB
102:When both body and mind are at peace, all things appear as they are: perfect, complete, lacking nothing. ~ Dogen, #NFDB
103:Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment. ~ Dogen, #NFDB
104:If he cannot stop the mind that seeks after fame and profit, he will spend his life without finding peace. ~ Dogen, #NFDB
105:Yet, though it is like this, simply, flowers fall amid our longing and weeds spring up amid our antipathy. ~ Dogen, #NFDB
106:But do not ask me where I am going, As I travel in this limitless world, Where every step I take is my home. ~ Dogen, #NFDB
107:"Do not be concerned with the faults of other persons. Do not see others' faults with a hateful mind." ~ Dogen Zenji, #NFDB
108:Though it has no thought of keeping watch, it's not for naught that the scarecrow stands in the grain field. ~ Dogen, #NFDB
109:To study the self is to forget the self. To forget the self is to be enlightened by the ten thousand things. ~ Dogen, #NFDB
110:You should study not only that you become a mother when your child is born, but also that you become a child. ~ Dogen, #NFDB
111:Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment.~ Dogen Zenji, #NFDB
112:If you want to travel the Way of Buddhas and Zen masters, then expect nothing, seek nothing, and grasp nothing. ~ Dogen, #NFDB
113:What you think in your own mind to be good, or what people of the world think is good, is not necessarily good. ~ Dogen, #NFDB
114:"But do not ask me where I am going,As I travel in this limitless world,Where every step I take is my home." ~ Dogen Zenji, #NFDB
115:There are mountains hidden in mountains. There are mountains hidden in hiddenness. This is complete understanding. ~ Dogen, #NFDB
116:To study the self is to forget the self. To forget the self is to be enlightened by the ten thousand things. ~ Dogen Zenji, #NFDB
117:Zazen is the ultimate practice. This is indeed the True Self. The Buddhadharma is not to be sought outside of this. ~ Dogen, #NFDB
118:"To study the self is to forget the self. To forget the self is to be enlightened by the ten thousand things." ~ Dogen Zenji, #NFDB
119:Be mindful of the passing of time, and engage yourself in zazen as though you are saving your head from fire.
~ Dogen Zenji,#NFDB
120:Know that the true dharma emerges of itself [during the practice of zazen], clearing away hindrances and distractions. ~ Dogen, #NFDB
121:There is no beginning to practice nor end to enlightenment; There is no beginning to enlightenment nor end to practice. ~ Dogen, #NFDB
122:"What you think in your own mind to be good, or what people of the world think is good, is not necessarily good." ~ Dogen Zenji, #NFDB
123:But do not ask me where I am going, As I travel in this limitless world, Where every step I take is my home. ~ Dogen Zenji, [T5], #NFDB
124:Because monks come from the midst of purity, they consider as good and pure what does not arouse desire among other people. ~ Dogen, #NFDB
125:Those who practice know whether realization is attained or not, just as those who drink water know whether it is hot or cold ~ Dogen, #NFDB
126:Truth is not far away. It is nearer than near. There is no need to attain it, since not one of your steps leads away from it. ~ Dogen, #NFDB
127:To start from the self and try to understand all things is delusion. To let the self be awakened by all things is enlightenment. ~ Dogen, #NFDB
128:Be moderate in eating and drinking. Mindful of the passing of time, engage yourself in zazen as though saving your head from fire. ~ Dogen, #NFDB
129:English version by Robert Bly
The migrating bird
leaves no trace behind
and does not need a guide.
~ Dogen, Coming or Going
,#NFDB
130:Do not arouse disdainful mind when you prepare a broth of wild grasses; do not arouse joyful mind when you prepare a fine cream soup. ~ Dogen, #NFDB
131:Zazen is an activity that is an extension of the universe. Zazen is not the life of an individual, it's the universe that's breathing. ~ Dogen, #NFDB
132:There are myriads of forms and hundreds of grasses throughout the entire earth, yet each grass and each form itself is the entire earth. ~ Dogen, #NFDB
133:Do not travel to other dusty lands, forsaking your own sitting place; if you cannot find the truth where you are now, you will never find it. ~ Dogen, #NFDB
134:Your body is like a dew-drop on the morning grass, your life is as brief as a flash of lightning. Momentary and vain, it is lost in a moment. ~ Dogen, #NFDB
135:"There is nothing mysterious in Buddhism. Time passes as it is natural, the sun rising in the east, and the moon setting into the west." ~ Dogen Zenji, #NFDB
136:184. "Focus your mind on one thing, absorb the old examples, study the actions of the masters- penetrate deeply into a single form of practice." ~ Dogen, #NFDB
137:"If you have compassion and are imbued with the spirit of the Way, it is of no consequence to be criticized, even reviled, by the ignorant." ~ Dogen Zenji, #NFDB
138:Do not miss the opportunity of offering even a single drop into the ocean of merit or a grain atop the mountain of the roots of beneficial activity. ~ Dogen, #NFDB
139:Realization doesn't destroy the individual any more than the reflection of the moon breaks a drop of water. A drop of water can reflect the whole sky. ~ Dogen, #NFDB
140:"That the self advances and confirms the myriad things is called delusion. That the myriad things advance and confirm the self is enlightenment." ~ Dogen Zenji, #NFDB
141:Handle even a single leaf of green in such a way that it manifests the body of the Buddha. This in turn allows the Buddha to manifest through the leaf. ~ Dogen, #NFDB
142:I asked, "What are words?" The tenzo said, "One, two, three, four, five." I asked again, "What is practice?" "Nothing in the entire universe is hidden." ~ Dogen, #NFDB
143:I wont even stop
at the valleys brook
for fear that
my shadow
may flow into the world.
Dogen
~ Dogen, I wont even stop
,#NFDB
144:That you carry yourself forward and experience the myriad things is delusion. That the myriad things come forward and experience themselves is awakening ~ Dogen, #NFDB
145:An ancient buddha said, “Mountains are mountains; waters are waters.” These words do not mean mountains are mountains; they mean mountains are mountains. ~ Dogen, #NFDB
146:Since it is the practice of enlightenment, that practice has no beginning and since it is enlightenment within the practice, that realization has no end. ~ Dogen, #NFDB
147:English version by Steven Heine
In the stream,
Rushing past
To the dusty world,
My fleeting form
Casts no reflection.
~ Dogen, In the stream
,#NFDB
148:Why abandon a seat in your own home to wander in vain through dusty regions of another land? If you make one false step, you miss what is right before your eyes. ~ Dogen, #NFDB
149:Learn the backward step that turns your light inward to illuminate your self. Body and mind of themselves will drop away, and your original face will be manifest. ~ Dogen, #NFDB
150:No matter how bad a state of mind you may get into, if you keep strong and hold out, eventually the floating clouds must vanish and the withering wind must cease. ~ Dogen, #NFDB
151:That the self advances and confirms the ten thousand things is called delusion; that the ten thousand things advance and confirm the self is called enlightenment. ~ Dogen, #NFDB
152:Although its light is wide and great, the Moon is reflected in a puddle one inch wide. The whole Moon and the entire sky is reflected in one dew drop on the grass. ~ Dogen, #NFDB
153:"Life and death are of supreme importance. Time swiftly passes by and opportunity is lost. Each of us should strive to awaken, take heed and not squander life." ~ Dogen Zenji, #NFDB
154:Do not follow the ideas of others, but learn to listen to the voice within yourself. Your body and mind will become clear and you will realize the unity of all things. ~ Dogen, #NFDB
155:English version by Steven Heine
To what shall
I liken the world?
Moonlight, reflected
In dewdrops,
Shaken from a crane's bill.
~ Dogen, Impermanence
,#NFDB
156:Mountains and rivers at this very moment are the actualization of the world of the ancient Buddhas. Each, abiding in its phenomenal expression, realizes completeness. ~ Dogen, #NFDB
157:If you want to do a certain thing, you first have to be a certain person. Once you become that certain person, you will not care anymore about doing that certain thing. ~ Dogen, #NFDB
158: English version by Steven Heine
The moon reflected
In a mind clear
As still water:
Even the waves, breaking,
Are reflecting its light.
~ Dogen, Zazen
,#NFDB
159:Learn the backward step that turns your light inward to illuminate your self. Body and mind of themselves will drop away, and your original face will be manifest. ~ Dogen Zenji, #NFDB
160:Those who see worldly life as an obstacle to Dharma see no Dharma in everyday actions. They have not yet discovered that there are no everyday actions outside of Dharma. ~ Dogen, #NFDB
161:Life and death are of supreme importance. Time swiftly passes by and opportunity is lost. Each of us should strive to awaken. Awaken. Take heed, do not squander your life. ~ Dogen, #NFDB
162:No matter how bad a state of mind you may get into, if you keep strong and hold out, eventually the floating clouds must vanish and the withering wind must cease.
~ Dogen Zenji,#NFDB
163:The coming and going of birth and death is a painting. Unsurpassed enlightenment is a painting. The entire phenomenal universe and the empty sky are nothing but a painting. ~ Dogen, #NFDB
164:As the famous Zen master Dogen has said: To study Buddhism is to study the self. To study the self is to forget the self. To forget the self is to be one with others. ~ Mark Epstein, #NFDB
165:If you want to do a certain thing, you first have to be a certain person. Once you become that certain person, you will not care anymore about doing that certain thing. ~ Dogen Zenji, #NFDB
166:In spring wind
peach blossoms
begin to come apart.
Doubts do not grow
branches and leaves.
Dogen
~ Dogen, Viewing Peach Blossoms and Realizing the Way
,#NFDB
167:What is the way of the Buddha? It is to study the self. What is the study of the self? It is to forget oneself. To forget oneself is to enlightened by everything in the world. ~ Dogen, #NFDB
168:"To learn the way of the Buddha is to learn about oneself. To learn about oneself is to forget oneself. To forget oneself is to be enlightened by everything in the world." ~ Dogen Zenji, #NFDB
169: English version by Ivan M. Granger
Beneath the snows
the hidden world of winter grass.
And in the field of white, a white heron
hides himself.
~ Dogen, Worship
,#NFDB
170:Because mountains are high and broad, the way of riding the clouds is always reached in the mountains; the inconceivable power of soaring in the wind comes freely from the mountains ~ Dogen, #NFDB
171:English version by Steven Heine
Like tangled hair,
The circular delusion
Of beginning and end,
When straightened out,
A dream no longer.
~ Dogen, Like tangled hair
,#NFDB
172:English version by Gabriel Rosenstock
The track of the swan through the sky
Never leaves traces--
Its path is soon forgotten
~ Dogen, The track of the swan through the sky
,#NFDB
173:Students, when you want to say something, think about it three times before you say it. Speak only if your words will benefit yourselves and others. Do not speak if it brings no benefit. ~ Dogen, #NFDB
174:The Shobogenzo is an enormous work that captures the vastness of Dogen's realization. Kaz, over many years, threaded the beads of these many fascicles into a great mala of wisdom. ~ Joan Halifax, #NFDB
175:To work with Kaz on this kind of project is a fascinating process...He seems to be Dogen himself when offering the translations that we Western collaborators then refine with him. ~ Joan Halifax, #NFDB
176:English version by Steven Heine
Because the mind is free --
Listening to the rain
Dripping from the eaves,
The drops become
One with me.
~ Dogen, Ching-chings raindrop sound
,#NFDB
177:Meditation is not a way to enlightenment, Nor is it a method of achieving anything at all. It is peace itself. It is the actualization of wisdom, The ultimate truth of the oneness of all things. ~ Dogen, #NFDB
178:If we look at the world with a deluded body and mind, we will think that our self is permanent. But if we practice correctly and return to our true self, we will realize that nothing is permanent ~ Dogen, #NFDB
179:Students today should live fully every moment of time. This dew-like life fades away; time speeds swiftly. In this short life of ours, avoid involvement in superfluous things and just study the Way. ~ Dogen, #NFDB
180:I think Dogen can be a very good introduction for people who want to meditate in whatever way, whether it's yoga, qigong, or Tibetan. It can help widen and deepen anyone's meditation experience. ~ Kazuaki Tanahashi, #NFDB
181:"Those who regard worldly affairs as a hindrance to buddha dharma think only that there is no buddha dharma in the secular world; they do not understand that there is no secular world in buddha dharma." ~ Dogen Zenji, #NFDB
182:Dogen tells us to “cease practice based on intellectual understanding, pursuing words and following after speech, and learn the backward step that turns your light inwardly to illuminate yourself. ~ James Ishmael Ford, #NFDB
183:English version by Steven Heine
Because the flowers blooming
In our original home
Are everlasting,
Though springtimes may come and go
Their colors do not fade.
~ Dogen, Wonderous nirvana-mind
,#NFDB
184:Zen Master Dogen has pointed out that anxiety, when accepted, is the driving force to enlightenment in that it lays bare the human dilemma at the same time that it ignites our desire to break out of it. ~ Philip Kapleau, #NFDB
185:Yet you must not cling to the words of the old sages either; they, too, may not be right. Even if you believe them, you should be alert so that, in the event that something superior comes along, you may follow that. ~ Dogen, #NFDB
186:Mountains and oceans have whole worlds of innumerable wondrous features. We should understand that it is not only our distant surroundings that are like this, but even what is right here, even a single drop of water. ~ Dogen, #NFDB
187:English version by Steven Heine
"Mind itself is buddha" -- difficult to practice, but easy to explain;
"No mind, no buddha" -- difficult to explain, but easy to practice.
~ Dogen, A Zen monk asked for a verse -
,#NFDB
188:When you paint Spring, do not paint willows, plums, peaches, or apricots, but just paint Spring. To paint willows, plums, peaches, or apricots is to paint willows, plums, peaches, or apricots - it is not yet painting Spring. ~ Dogen, #NFDB
189:Yet you must not cling to the words of the old sages either; they, too, may not be right. Even if you believe them, you should be alert so that, in the event that something superior comes along, you may follow that.
~ Dogen Zenji,#NFDB
190:Understand clearly that when a great need appears a great use appears also; when there is small need there is small use; it is obvious, then, that full use is made of all things at all times according to the necessity thereof. ~ Dogen, #NFDB
191:All that's visible springs from causes intimate to you. While walking, sitting, lying down, the body itself is complete truth. If someone asks the inner meaning of this: Inside the treasury of dharma eye a single grain of dust. ~ Dogen, #NFDB
192:"The longness and shortness of the present moment can be recognized by utilizing a big image of the moon, which is reflecting on the surface of the ocean, and a small image of the moon on the surface of a cup of water..." ~ Dogen Zenji, #NFDB
193:When you paint Spring, do not paint willows, plums, peaches, or apricots, but just paint Spring. To paint willows, plums, peaches, or apricots is to paint willows, plums, peaches, or apricots — it is not yet painting Spring. ~ Dogen Zenji, #NFDB
194:"When you paint Spring, do not paint willows, plums, peaches, or apricots, but just paint Spring. To paint willows, plums, peaches, or apricots is to paint willows, plums, peaches, or apricots — it is not yet painting Spring." ~ Dogen Zenji, #NFDB
195:Coming, going, the waterbirds
dont leave a trace,
dont follow a path.
Dogen
Translated by: Stephen Mitchell
From: The Enlightened Heart, An Anthology of Sacred Poetry
~ Dogen, On Non-Dependence of Mind
,#NFDB
196:At the moment of giving birth to a child, is the mother separate from the child? You should study not only that you become a mother when your child is born, but also that you become a child. —Dogen Zenji, Mountains and Waters Sutra ~ Karen Maezen Miller, #NFDB
197:Just practice good, do good for others, without thinking of making yourself known so that you may gain reward. Really bring benefit to others, gaining nothing for yourself. This is the primary requisite for breaking free of attachments to the Self. ~ Dogen, #NFDB
198:You should stop searching for phrases and chasing after words. Take the backward step and turn the light inward. Your body-mind of itself will drop off and your original face will appear. If you want to attain just this, immediately practice just this. ~ Dogen, #NFDB
199:Students of the Way must not study Buddhism for the sake of themselves. They must study Buddhism only for the sake of Buddhism. The key to this is to renounce both body and mind without holding anything back and to offer them to the great sea of Buddhism. ~ Dogen, #NFDB
200:Through one word, or seven words, or three times five, even if you investigate thoroughly myriad forms, nothing can be depended upon. Night advances, the moon glows and falls into the ocean. The black dragon jewel you have been searching for, is everywhere. ~ Dogen, #NFDB
201:English version by Steven Heine
The true person is
Not anyone in particular;
But, like the deep blue color
Of the limitless sky,
It is everyone, everywhere in the world.
~ Dogen, True person manifest throughout the ten quarters of the world
,#NFDB
202:There are thousands upon thousands of students who have practiced meditation and obtained its fruits. Do not doubt its possibilities because of the simplicity of the method. If you can not find the truth right where you are, where else do you expect to find it? ~ Dogen, #NFDB
203:We have been teaching together [with Kaz] now for more than twenty years in sesshins, in international travel programs in Japan and China, as well as intensives on Buddhism that focus on the work of Zen Master Dogen and Ryokan, as well as on many of the Mahayana sutras. ~ Joan Halifax, #NFDB
204:Refraining from all evil, not clinging to birth and death, working in deep compassion for all sentient beings, respecting those over you and pitying those below you, without any detesting or desiring, worrying or lamentation - this is what is called Buddha. Do not search beyond it. ~ Dogen, #NFDB
205:When mountains and waters are painted, blue, green, and red paints are used, strange rocks and wondrous stones are used, the four jewels and the seven treasures are used. Rice-cakes are painted in the same manner. When a person is painted, the four great elements and five skandhas are used. ~ Dogen, #NFDB
206:Something you want badly enough can always be gained. No matter how fierce the enemy, how remote the beautiful lady, or how carefully guarded the treasure, there is always a means to the goal for the earnest seeker. The unseen help of the guardian gods of heaven and earth assure fulfillment. ~ Dogen, #NFDB
207:Do no harmful actions, do not become attached to the cycle of death and rebirth, show kindness, respect the old and have compassion for the young, do not have a heart that rejects or a heart that covets and have no worry or sadness in your heart. This is what is called enlightenment. Do not seek it elsewhere. ~ Dogen, #NFDB
208:As I study both the exoteric and the esoteric schools of Buddhism, they maintain that human beings are endowed with Dharma-nature by birth. If this is the case, why did the Buddhas of all ages - undoubtedly in possession of enlightenment - find it necessary to seek enlightenment and engage in spiritual practice? ~ Dogen, #NFDB
209:In doing zazen it is desirable to have a quiet room. You should be temperate in eating and drinking, forsaking all delusive relationships. Setting everything aside, think of neither good nor evil, right nor wrong. Thus having stopped the various functions of your mind, five up even the idea of becoming a Buddha. ~ Dogen, #NFDB
210:When a buddha is painted, not only a clay altar or lump of earth is used, but the thirty-two marks, a blade of grass, and the cultivation of wisdom for incalculable eons are used. As a Buddha has been painted on a single scroll in this way, all buddhas are painted buddhas, and all painted buddhas are actual buddhas. ~ Dogen, #NFDB
211:Studying the Buddha way is studying oneself. Studying oneself is forgetting oneself. Forgetting oneself is being enlightened by all things. Being enlightened by all things is to shed the body-mind of oneself, and those of others. No trace of enlightenment remains, and this traceless enlightenment continues endlessly. ~ Dogen, #NFDB
212:The one and only thing required is to free oneself from the bondage of mind and body alike, putting the Buddha's own seal upon yourself. If you do this as you sit in ecstatic meditation, the whole universe itself scattered through the infinity of space turns into enlightenment. This is what I mean by the Buddha's seal. ~ Dogen, #NFDB
213:To study the buddha way is to study the self. To study the self is to forget the self. To forget the self is to be actualized by myriad things. When actualized by myriad things, your body and mind as well as the bodies and minds of others drop away. No trace of realization remains, and this no trace continues endlessly. ~ Dogen, #NFDB
214:Well it's always been an interesting area for me. In referencing something I just reread from Dogen it says, "Enlightenment doesn't break the person anymore than the reflection breaks the water" and Suzuki in his commentary is saying you don't lose your personality once you acquire some sort of Buddhist understanding. ~ Brad Warner, #NFDB
215:English version by Lucien Stryk and Takashi Ikemoto
The Western Patriarch's doctrine is transplanted!
I fish by moonlight, till on cloudy days.
Clean, clean! Not a worldly mote falls with the snow
As, cross-legged in this mountain hut, I sit the evening through.
~ Dogen, The Western Patriarchs doctrine is transplanted!
,#NFDB
216:There is a simple way to become buddha: When you refrain from unwholesome actions, are not attached to birth and death, and are compassionate toward all sentient beings, respectful to seniors and kind to juniors, not excluding or desiring anything, with no designing thoughts or worries, you will be called a buddha. Do not seek anything else. ~ Dogen, #NFDB
217:Continuous practice, day after day, is the most appropriate way of expressing gratitude. This means that you practice continuously, without wasting a single day of your life, without using it for your own sake. Why is it so? Your life is a fortunate outcome of the continuous practice of the past. You should express your gratitude immediately. ~ Dogen, #NFDB
218:Enlightenment is like the moon reflected on the water.
The moon does not get wet, nor is the water broken.
Although its light is wide and great,
The moon is reflected even in a puddle an inch wide.
The whole moon and the entire sky
Are reflected in one dewdrop on the grass.
Dogen
~ Dogen, Enlightenment is like the moon
,#NFDB
219:Life and death are nothing but the mind. Years, months, days, and hours are nothing but the mind. Dreams, illusions, and mirages are nothing but the mind. The bubbles of water and the flames of fire are nothing but the mind. The flowers of the spring and the moon of the autumn are nothing but the mind. Confusions and dangers are nothing but the mind. ~ Dogen, #NFDB
220:English version by Steven Heine
Joyful in this mountain retreat yet still feeling melancholy,
Studying the Lotus Sutra every day,
Practicing zazen singlemindedly;
What do love and hate matter
When I'm here alone,
Listening to the sound of the rain late in this autumn evening.
~ Dogen, One of fifteen verses on Dogens mountain retreat
,#NFDB
221:Sanity and enlightenment...I've been reading a new book Dogen's Genjo Koan: Three Commentaries, and it contains a commentary on Genjo Koan by Shunryu Suzuki, the author who wrote Zen Mind, Beginners Mind. He doesn't mention sanity at all but I think that one possible definition of enlightenment would be a kind of profound sanity, where being insane is no longer an option. ~ Brad Warner, #NFDB
222:To study the Way is to study the Self. To study the Self is to forget the self. To forget the self is to be enlightened by all things of the universe. To be enlightened by all things of the universe is to cast off the body and mind of the self as well as those of others. Even the traces of enlightenment are wiped out, and life with traceless enlightenment goes on forever and ever ~ Dogen, #NFDB
223:Set aside all involvements and let the myriad things rest. Zazen is not thinking of good, not thinking of bad. It is not conscious endeavour. It is not introspection. Do not desire to become a buddha; let sitting or lying down drop away. Be moderate in eating and drinking. Be mindful of the passing of time, and engage yourself in zazen as though you are saving your head from fire. ~ Dogen, #NFDB
224:In Dogen's writing, the practical instruction, philosophy and poetry are together in one voice. People hear about his poetry, go to his work, and expect to find poetry, or they hear about his philosophy and expect to find philosophy. They look just for practical instruction and find poetry and philosophy. They can't make out the complexity of his writing, become frustrated and let him go. ~ Kazuaki Tanahashi, #NFDB
225:Drifting pitifully in the whirlwind of birth and death,
As if wandering in a dream,
In the midst of illusion I awaken to the true path;
There is one more matter I must not neglect,
But I need not bother now,
As I listen to the sound of the evening rain
Falling on the roof of my temple retreat
In the deep grass of Fukakusa.
Dogen
~ Dogen, The whirlwind of birth and death
,#NFDB
226:Since we are provided with both a body and a mind, we grasp onto the physical forms we see. Since we are provided with both a body and a mind, we cling to the sounds we hear. As a consequence, we make ourselves inseparable from all things, yet we are not like some shadowy figure 'lodging' in a mirror or like the moon in water. Whenever we witness what is on the one side, its opposite side will be in darkness. ~ Dogen, #NFDB
227:When you ride in a boat and watch the shore, you might assume that the shore is moving. But when you keep your eyes closely on the boat, you can see that the boat moves. Similarly, if you examine myriad things with a confused body and mind you might suppose that your mind and nature are permanent. But when you practice intimately and return to where you are, it will be clear that there is nothing that has unchanging self. ~ Dogen, #NFDB
228:In the assemblies of the enlightened ones there have been many cases of mastering the Way bringing forth the heart of plants and trees; this is what awakening the mind for enlightenment is like. The fifth patriarch of Zen was once a pine-planting wayfarer; Rinzai worked on planting cedars and pines on Mount Obaku. . . . Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment. ~ Dogen, #NFDB
229:English version by Steven Heine
Treading along in this dreamlike, illusory realm,
Without looking for the traces I may have left;
A cuckoo's song beckons me to return home;
Hearing this, I tilt my head to see
Who has told me to turn back;
But do not ask me where I am going,
As I travel in this limitless world,
Where every step I take is my home.
~ Dogen, Treading along in this dreamlike, illusory realm
,#NFDB
230:Dogen’s teaching: We practice because we do not yet know who or what we are. But as a result of many causes, including the suffering we experience and the longing engendered by that suffering, we aspire to know. That aspiration leads many people to begin the practice of zazen. Dogen expressed this beautifully when he said, “Wisdom is seeking wisdom.” Perhaps we might paraphrase and say that wholeness is seeking wholeness, self is seeking self. ~ D gen, #NFDB
231:English version by Steven Heine
Drifting pitifully in the whirlwind of birth and death,
As if wandering in a dream,
In the midst of illusion I awaken to the true path;
There is one more matter I must not neglect,
But I need not bother now,
As I listen to the sound of the evening rain
Falling on the roof of my temple retreat
In the deep grass of Fukakusa.
~ Dogen, One of six verses composed in Anyoin Temple in Fukakusa, 1230
,#NFDB
232:A fish swims in the ocean, and no matter how far it swims there is no end to the water. A bird flies in the sky, and no matter how far it flies there is no end to the air. However the fish and the bird have never left their elements. Thus each of them totally covers its full range, and each of them totally experiences its realm... Know that water is life and air is life. The bird is life and the fish is life. Life must be the bird and life must be the fish... practice, enlightenment and people are like this. ~ Dogen, #NFDB
233:The zazen I speak of is not learning meditation. It is simply the Dharma gate of repose and bliss, the practice-realization of totally culminated enlightenment. It is the manifestation of ultimate reality. Traps and snares can never reach it. Once its heart is grasped, you are like the dragon when he gains the water, like the tiger when she enters the mountain. For you must know that just there (in zazen) the right Dharma is manifesting itself and that, from the first, dullness and distraction are struck aside. ~ Dogen, #NFDB
234:In the beginner's mind there is no thought, "I have attained something." All self-centered thoughts limit our vast mind. When we have no thought of achievement, no thought of self, we are true beginners. Then we can really learn something. The beginner's mind is the mind of compassion. When our mind is compassionate, it is boundless. Dogen-zenji, the founder of our school, always emphasized how important it is to resume our boundless original mind. Then we are always true to ourselves, in sympathy with all beings, and can actually practice. ~ Shunryu Suzuki, #NFDB
235:If you come across an insane person who's talking gibberish, you can't make any sense of it at all and that would be one way that enlightenment is different. If you read Dogen, a lot of his stuff is very strange and is coming from a different place than what we're used to, but at the same time, it's not senseless ramblings and that's part of what attracted me to Dogen. I didn't get it, but it was sane. It's not some guy raving about UFO's or Moses living in his bathtub, it's was actually something sane that I just didn't get, if that makes sense? ~ Brad Warner, #NFDB
236:Whenever learners or those beyond learning awaken the mind, for the first time they plant one buddha-nature. Working with the four elements and five clusters, if they practice sincerely they attain enlightenment. Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment. This is because the four elements and five clusters and plants, trees, fences and walls are fellow students; because they are of the same essence, because they are the same mind and the same life, because they are the same body and the same mechanism. ~ Dogen, #NFDB
237:su realidad no solo malgasta la vida, sino que también la acorta. El yo es la descarada mentira que nos contamos a diario y la felicidad requiere ver más allá de dicha mentira, desenmascararla. «Estudiar el yo es olvidar el yo», decía Dogen, un maestro zen del siglo XIII. La voz interior, las voces externas, todo es lo mismo. No hay líneas divisorias. Sobre todo cuando se compite. La victoria, según el zen, «llega cuando nos olvidamos del yo y del adversario, que son las dos mitades de un todo. Todo esto se expone con claridad meridiana en el libro Zen en el arte del tiro con arco: ~ Phil Knight, #NFDB
238:Joyful in this mountain retreat yet still feeling melancholy,
Studying the Lotus Sutra every day,
Practicing zazen singlemindedly;
What do love and hate matter
When Im here alone,
Listening to the sound of the rain
late in this autumn evening.
Drifting pitifully in the whirlwind of birth and death,
As if wandering in a dream,
In the midst of illusion I awaken to the true path;
There is one more matter I must not neglect,
But I need not bother now,
As I listen to the sound of the evening rain
Falling on the roof of my temple retreat
In the deep grass of Fukakusa.
From: The Zen Poetry of Dogen: Verses from the Mountain of Eternal Peace By: Steven Heine
~ Dogen, Joyful in this mountain retreat
,#NFDB
239:translated by Richard B. Clarke Practice of Meditation by Zen Master Dogen TRUTH is perfect and complete in itself. It is not something newly discovered; it has always existed. Truth is not far away; it is ever present. It is not something to be attained since not one of your steps leads away from it. Do not follow the ideas of others, but learn to listen to the voice within yourself. Your body and mind will become clear and you will realize the unity of all things. The slightest movement of your dualistic thought will prevent you from entering the palace of meditation and wisdom. The Buddha meditated for six years, Bodhidharma for nine. The practice of meditation is not a method for the attainment of realization—it is enlightenment itself. Your search among books, word upon word, may lead you to the depths of knowledge, but it is not the way to receive the reflection of your true self. When you have thrown off your ideas as to mind and body, the original truth will fully appear. Zen is simply the expression of truth; therefore longing and striving are not the true attitudes of Zen. To actualize the blessedness of meditation you should practice with pure intention and firm determination. Your meditation room should be clean and quiet. Do not dwell in ~ Jack Kornfield, #NFDB
21 Zen
21 Poetry
21 Dogen
21 Dogen - Poems
1.dz - A Zen monk asked for a verse -, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - Ching-chings raindrop sound, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - Coming or Going, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - Enlightenment is like the moon, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - Impermanence, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - In the stream, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - I wont even stop, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - Joyful in this mountain retreat, #Dogen - Poems, #Dogen, #Zen
From: The Zen Poetry of Dogen: Verses from the Mountain of Eternal Peace By: Steven Heine
1.dz - Like tangled hair, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - One of fifteen verses on Dogens mountain retreat, #Dogen - Poems, #Dogen, #Zen
object:1.dz - One of fifteen verses on Dogens mountain retreat
author class: Dogen
--
~ Dogen
1.dz - One of six verses composed in Anyoin Temple in Fukakusa, 1230, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - On Non-Dependence of Mind, #Dogen - Poems, #Dogen, #Zen
~ Dogen
Translated by: Stephen Mitchell
1.dz - The track of the swan through the sky, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - The Western Patriarchs doctrine is transplanted!, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - The whirlwind of birth and death, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - Treading along in this dreamlike, illusory realm, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - True person manifest throughout the ten quarters of the world, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - Viewing Peach Blossoms and Realizing the Way, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - Wonderous nirvana-mind, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - Worship, #Dogen - Poems, #Dogen, #Zen
~ Dogen
1.dz - Zazen, #Dogen - Poems, #Dogen, #Zen
~ Dogen
--- Grep of noun dogen
endogen