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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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We could perhaps describe impermanence as the realization of the (spatial) principle of emptiness on a temporal axis, especially if we take into account Dogen's assertion that "impermanence is in itself the Buddha Nature" (Dogen 2002, 76).
Deep self-awareness, according to Dogen, brings about the awareness that the construction of an independent self is delusory--this stage is reflective of the second dharma-world--and that what we call the self is nothing but a particular expression of the 10,000 dharmas.
What Eisai and Dogen brought to Japan after their respective sojourns in China was a dedication "to orchestrating a renewal of Japanese monastic life through promoting strict adherence to the Chan monastic code and its idealization of monastic self-reliance (Chan became famous for its 'no work, no eat' policy), social harmony, daily meditation practice, and regular interpersonal teaching" (67).
Schooled but not scholarly in tone, Gray references writers and influences including Heraclitus, Whitman, Borges, Rilke, and especially Zen Master Dogen. Gray seems steeped in the tradition of Buddhist thought and poetry, although not as one who emulates but instead who offers a deft combination of affinity and something utterly his own.
To see a tension behind this question, consider the work of Dogen, the thirteenth-century Japanese Zen Buddhist.
But in adopting this attitude, they go against the teachings of Dogen Zenji, founder of the Soto school of Zen, who addressed the importance of the teachings on rebirth and karma in his principal anthology, Treasury of the Eye of the True Dharma (Shobogenzo).
Muris, P., Steerneman, P., Meesters, C., Merckelbach, H., Horselenberg, R., Van den Hogen, T., & Van Dogen, L.