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(dō`gĕn), 1200–1253, Zen master (see Zen BuddhismZen Buddhism,
Buddhist sect of China and Japan. The name of the sect (Chin. Ch'an, Jap. Zen) derives from the Sanskrit dhyana [meditation]. In China the school early became known for making its central tenet the practice of meditation, rather than adherence
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) and founder of the Sōtō Zen school in Japan. After studying in China, he received the seal of enlightenment and succession to the Ts'ao-tung (Sōtō) school. In 1236 he established the first independent Zen temple in Japan. Sōtō Zen stresses zazen, sitting meditation, based on the Buddha's own practice. Whereas for Rinzai Zen koanskoan
[Jap.,=public question; Chin. kung-an], a subject for meditation in Ch'an or Zen Buddhism, usually one of the sayings of a great Zen master of the past. In the formative period of Ch'an in China, masters tested the enlightenment of their students and of each other
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 are a means to enlightenment, Sōtō stresses the identity of practice and attainment. Dōgen, unlike many Zen masters, stressed practice without rejecting scripture.


See H.-J. Kim, Dōgen Kigen, Mystical Realist (1975); Y. Yokei, Zen Master Dōgen (1976); F. Cook, How to Raise an Ox (1978); C. Bielefeldt, Dōgen's Manuals of Zen Meditation (1988); G. Snyder, The Teachings of Zen Master Dogen (1992).

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This radical understanding of impermanence is validated by a passage from Dogen where he writes:
6) I discuss the Buddhist doctrine of "no-self' in more detail elsewhere; see Gereon Kopf, "'When All Dharmas Are the Buddha-dharma': Dogen as Comparative Philosopher," in Steven Heine ed Dogen and Soto Zen (Oxford, U.
In "Actualizing the Fundamental Point" Dogen uses the image of the moon reflected in a dewdrop to depict the simultaneous smallness and vastness of enlightenment: "The depth of the drop is the height of the moon.
The representative Buddhist masters of that era such as Eisai, Shinran, Dogen, Nichiren, Ippen as well as Honen all left Enryaku-ji and stood up for the sake of the common people.
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Mitsuko Saito-Fukunaga, a former student of Irving Lee at Northwestern University and now teaching at International Christian University in Tokyo, wrote in "Learning to Communicate" of how she is using the Dogen methodology of Zen, without the religious implications, for the teaching of listening skill.
The experience of emptiness in the process of self-transformation in Zen buddhism, Christianity and depth psychology as represented by Dogen Kigen, Thomas Merton and Carl Jung, with Donald Winnicott and Heinz Kohut.
The title of her book, One Continuous Mistake, was Dogen Zenji's description of Zen practice.
It is a religion and a philosophy of life that may best be described by a quote from the great Thirteenth Century master Dogen Zenji:
Dogen (1200-1254), whose work Shobogenzo is known in Japan for his practical application rather than his theory of Zen philosophy, observed that since life and death are beyond human control, there is no need to avoid them.
In exploring the encounter with wilderness which these five authors have in common, he engages in both biographical and textual criticism, draws upon both major works and unpublished manuscripts, and invokes interpretative frameworks from Heraclitus to Dogen, Plato to Foucault, and Freud to Kristeva.
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