Kanho Chris offers a reflection on the life, travels and places that ultimately comprised the spiritual journey of the founder of our Soto Zen lineage, Eihei Dogen.
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Talk Notes
Good evening
Tonight I will continue with our “Year of Dogen.” When I think of Dogen, I think of him being a monastic, either in Japan or China. I realize that in a way, I thought of him as, in a way, stationary. His travels I considered to be incidental to his travels as a spiritual seeker, searching for a teacher in Japan or China, but mostly of him being at monasteries. So, tonight, instead of diving into a fascicle I want to tell you about Dogen coming home. Perhaps “coming home” is not the best way of putting it but it was the only phrase that came up for me. But before you come home, you have to leave, to be separated from home. I will attempt to chronicle the life of this old monk by location. In this spirit, I would like to offer Mary Oliver's poem, The Journey.
The Journey
One day you finally knew
what you had to do, and began,
though the voices around you
kept shouting
their bad advice—
though the whole house
began to tremble
and you felt the old tug
at your ankles.
"Mend my life!"
each voice cried.
But you didn't stop.
You knew what you had to do,
though the wind pried
with its stiff fingers
at the very foundations,
though their melancholy
was terrible.
It was already late
enough, and a wild night,
and the road full of fallen
branches and stones.
But little by little,
as you left their voices behind,
the stars began to burn
through the sheets of clouds,
and there was a new voice
which you slowly
recognized as your own,
that kept you company
as you strode deeper and deeper
into the world,
determined to do
the only thing you could do—
determined to save
the only life you could save.
Dogen Zenji’s life was marked by several significant moves, each reflecting key stages in his spiritual journey and the development of his teachings. Here's an overview of the major changes in location in Dogen's life:
1. Kyoto (Early Life and Initial Training)
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Birth and Early Life (1200-1212): Dogen was born in Kyoto in 1200 to a noble family. After the death of his parents, he entered the Buddhist monastic life at a young age.
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Initial Monastic Training (1212-1217): Dogen began his monastic training at the age of 12 at Enryaku-ji, the main temple of the Tendai sect on Mount Hiei near Kyoto. During this period, he studied the doctrines of the Tendai school but became increasingly dissatisfied with the state of Buddhism in Japan
In 1212, the Fujiwara family began to prepare Dogen for a so-called capping ceremony as a gateway to make him ready for a high level government position. However, Dogen ran off to Mount Hiei to ask his uncle, high priest Ryokan, to enter the monastery. Remember, this happened at the ripe age of 12. When Ryokan found out that Dogen's family had chosen another path, he denied entry into the monastery. Dogen replied: “When my loving mother passed away she made a request by saying:: 'You should go forth from household life and become a student of the way.' Therefore, I do not wish to be involved in the futility of the profane world.”
Koen, the Mount Hiei abbot gave the dharma name Dogen based on a passage in the Avatamsaka sutra, the flower garland sutra, meaning that faith is the mother of the “merit of the original way” dogen kodoku, giving rise to the essential goodness of all beings.. Dogen received the 48 bodhisattva precepts typical of the Tendai tradition of the time.
Mount Hiei was the center of Tendai Buddhism in Japan and a significant place for monastic training. However, during his time there, Dogen became increasingly dissatisfied with the state of Buddhism he encountered, particularly with what he perceived as its excessive focus on rituals and ceremonies rather than on the direct experience of enlightenment. This dissatisfaction eventually led him to seek alternative teachings, which would shape his later spiritual journey and influence his decision to travel to China and study Zen.
2. Kennin-ji Temple, Kyoto (1217-1223)
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Study with Myozen: In search of a more authentic practice, Dogen moved to Kennin-ji, a Zen temple in Kyoto, where he studied under Myozen, a disciple of Eisai, the founder of the Rinzai Zen school in Japan. Dogen studied here for several years, deepening his understanding of Zen teachings.
3. China (1223-1227)
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Journey to China (1223): At the age of 23, Dogen left Japan and traveled to China with Myozen to seek a deeper understanding of Zen. They arrived at the port of Ningbo in 1223.
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Study at Various Temples: In China, Dogen visited several temples, including the important Chan (Zen) temples on Mount Tiantong. He spent time studying with various masters, but he was not fully satisfied until he met Tiantong Rujing, the abbot of the Jingde Temple on Mount Tiantong.
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Study with Rujing (1225-1227): Dogen found his true teacher in Rujing and studied under him intensively. It was during this time that Dogen experienced a profound awakening and fully embraced the practice of Shikantaza ("dropping off body and mind"). He received Dharma transmission from Rujing before returning to Japan in 1227.
To this day, scholars have many questions about the journey to china, the supernatural experiences Dogen described from his return trip, why he stayed onboard of the boat for three months, about meeting Rujing and receiving transmission from him. Maybe we will never know.
4. Return to Japan and Kosho-ji Temple (1227-1233)
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Founding of Kosho-ji (1233): In 1233, Dogen established Kosho-ji, his first temple, in Uji, just south of Kyoto. Here, he began to gather disciples and teach his understanding of Zen, focusing on the practice of Shikantaza. This was the first Zen temple in Japan that emphasized the Soto lineage.
Dogen Zenji wrote a fascicle related to the theme of moving or migration, titled “Kokyo” (古鏡), which translates to “Old Mirror.” This text is part of his larger work, the Shobogenzo (Treasury of the True Dharma Eye), which is a collection of essays on various aspects of Zen practice and philosophy.
In "Kokyo," Dogen reflects on the nature of movement and change, not just in the physical sense but also in the spiritual and existential sense. He uses the metaphor of an "old mirror" to explore the themes of impermanence, the continuity of practice, and the idea of returning to one’s original nature. The "old mirror" symbolizes the true self, which remains constant and clear despite the changes and movements that occur in life.
While this fascicle is not directly about the physical act of moving from one location to another, it deals with the underlying philosophical and spiritual implications of movement, change, and returning to one’s true essence. Dogen’s reflections on movement in this text can be seen as a metaphor for his own life, including his decision to move from Kyoto to the more remote Echizen Province to establish Eiheiji Temple.
If you're thinking of a fascicle that deals more directly with the idea of migration or moving in a literal sense, Dogen's writings often touch on the broader theme of "leaving home" (shukke) in the context of monastic life, which involves leaving behind worldly life and attachments to pursue the path of Zen.
5. Move to Echizen Province and Founding of Eiheiji (1243-1244)
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Departure from Kyoto (1243): Facing increasing opposition and dissatisfaction with the environment in Kyoto, Dogen accepted an invitation from Hatano Yoshishige, a local lord, to move to Echizen Province (modern-day Fukui Prefecture).
Dogen left Kyoto due to several factors, both personal and religious, which drove him to seek a more conducive environment for his Zen practice and teachings.
Religious and Political Conflicts: During Dogen’s time in Kyoto, the capital was a center of power struggles and religious politics. Established Buddhist sects, such as Tendai and Shingon, were dominant, and they often resisted new teachings or movements that challenged their authority. Dogen's teachings, which emphasized a return to the original, unadorned practice of Zen, were seen as a threat by these established sects. This made it difficult for Dogen to gain a strong following and to establish his teachings in Kyoto. At the same time, there is no documented reason why Dogen left Kyoto. I had thought that Dogen left Kyoto due to the rivalry between sects, however, the reason for the move has not been documented.
Desire for a Pure Practice Environment: Dogen sought a place where he and his followers could practice Zen without the distractions and corruptions of urban life and political entanglements. He believed that a more secluded, natural environment would be more conducive to the rigorous Zen practice he advocated, which focused on Shikantaza (just sitting) and strict discipline.
Establishing Eiheiji: Dogen eventually left Kyoto and moved to Echizen Province (modern-day Fukui Prefecture), where he established Eiheiji Temple in 1244. Eiheiji was far from the political and religious pressures of Kyoto, allowing Dogen to focus on developing his Soto Zen school without interference. The remote, mountainous location of Eiheiji embodied the simplicity and purity that Dogen sought in his practice.
Personal Disillusionment: Dogen may also have been disillusioned with the spiritual atmosphere in Kyoto, which he saw as overly concerned with ritual, power, and prestige rather than true Buddhist practice. By leaving the capital, he distanced himself from these influences and dedicated himself to teaching a more authentic, practice-oriented Zen.
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Establishing Eiheiji (1244): In 1244, Dogen founded Eiheiji Temple in a remote, mountainous area. Eiheiji became the center of Dogen’s teachings and is one of the two head temples of the Soto Zen school today. Here, Dogen focused on developing a monastic community dedicated to rigorous Zen practice.
The move was motivated by several key factors:
1. Desire for a Pure Practice Environment:
Dogen sought a place where he could cultivate a community focused on rigorous Zen practice without the interference of the political and religious dynamics present in Kyoto. The remote, mountainous area of Echizen Province (modern-day Fukui Prefecture) provided the ideal setting for this. The natural surroundings of Eiheiji allowed for a disciplined, simple lifestyle that was conducive to the practice of Shikantaza (just sitting) and other Zen teachings.
2. Escape from Religious and Political Conflicts:
Kyoto, as the capital, was a center of religious and political power, dominated by established Buddhist sects like Tendai and Shingon. These groups often viewed Dogen's teachings, which emphasized a return to the original, unadorned practice of Zen, as a threat. By moving to a remote location, Dogen could distance himself from these conflicts and develop his teachings without external pressures.
3. Establishing an Independent Monastic Community:
In 1243, Dogen was invited by Hatano Yoshishige, a local lord in Echizen Province, to move to the area. Hatano offered Dogen land and resources to establish a temple. This support was crucial for Dogen, as it allowed him to create a monastic community that was independent of the religious institutions in Kyoto. In 1244, Dogen founded Eiheiji Temple, which became the center of the Soto Zen tradition.
4. Spiritual Mission and Legacy:
Dogen’s move to Eiheiji was also driven by his long-term vision of establishing a lasting legacy for his teachings. He wanted to create a place where his understanding of Zen could be preserved and transmitted to future generations. Eiheiji was to be a temple where monks could dedicate themselves entirely to the practice of Zen, embodying the principles that Dogen had learned from his Chinese teacher, Rujing.
5. Influence of Nature:
Dogen believed that the natural environment played a crucial role in spiritual practice. The serene and secluded setting of Eiheiji, surrounded by mountains and forests, was seen as an ideal place for monks to engage deeply with the practice of Zen, free from the distractions of urban life. This connection to nature was an important aspect of Dogen’s teachings and influenced his decision to move to Eiheiji.
Dogen moved to Eiheiji to create a monastic community that could fully embrace his vision of Zen practice, away from the distractions and challenges of Kyoto. The establishment of Eiheiji allowed Dogen to lay the foundation for what would become one of the most important Zen institutions in Japan, ensuring the continuity of his teachings for future generations.
Dogen Zenji had several important sponsors throughout his life, but one of the most significant was Hatano Yoshishige, a local lord in Echizen Province (modern-day Fukui Prefecture). Hatano Yoshishige played a crucial role in supporting Dogen's efforts to establish a permanent Zen community.
Land Donation: Hatano Yoshishige donated the land on which Dogen founded Eiheiji Temple in 1244. This land, located in a remote, mountainous area, was ideal for the secluded and focused Zen practice that Dogen sought. The donation was critical in allowing Dogen to move away from Kyoto and establish a temple where he could teach his interpretation of Zen without interference.
Ongoing Support: In addition to providing the land, Hatano Yoshishige continued to support Dogen and the new community at Eiheiji through financial contributions and protection. This sponsorship was essential in helping Dogen sustain the temple and attract followers who were serious about Zen practice.
Relationship with Dogen: Hatano Yoshishige's relationship with Dogen was more than just that of a patron and a monk; it was a genuine partnership based on mutual respect. Hatano admired Dogen’s teachings and was committed to helping him establish a place where true Zen practice could flourish. It was mostly through Hatano Yoshishige's sponsorship, Dogen was able to create a lasting legacy. Eiheiji remains one of the two head temples of Soto Zen in Japan, continuing the tradition that Dogen established nearly 800 years ago.
6. Later Years at Eiheiji (1244-1253)
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Writing and Teaching: During his time at Eiheiji, Dogen composed many of his most important works, including significant portions of the Shobogenzo (Treasury of the True Dharma Eye). He also wrote other texts such as the Eihei Koroku (Extensive Record) and the Shobogenzo Zuimonki (Record of Things Heard).
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Final Years and Death (1253): Dogen continued to teach and write until his health declined. In 1253, he traveled back to Kyoto to seek medical treatment but passed away shortly after at the age of 53.
The Invitation
Oh do you have time
to linger
for just a little while
out of your busy
and very important day
for the goldfinches
that have gathered
in a field of thistles
for a musical battle,
to see who can sing
the highest note,
or the lowest,
or the most expressive of mirth,
or the most tender?
Their strong, blunt beaks
drink the air
as they strive
melodiously
not for your sake
and not for mine
and not for the sake of winning
but for sheer delight and gratitude –
believe us, they say,
it is a serious thing
just to be alive
on this fresh morning
in the broken world.
I beg of you,
do not walk by
without pausing
to attend to this
rather ridiculous performance.
It could mean something.
It could mean everything.
It could be what Rilke meant, when he wrote:
You must change your life.
~ Mary Oliver
