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Dōgen and had
In 1223, Dōgen and Myōzen undertook the dangerous passage across the East China Sea to China to study in Jing-de-si ( Ching-te-ssu, 景德寺 ) monastery as Eisai had once done.
Rujing was reputed to have a style of Chan that was different from the other masters whom Dōgen had thus far encountered.
In 1227, Dōgen received Dharma transmission and inka from Rujing, and remarked on how he had finally settled his " life's quest of the great matter ".
Dōgen returned to Japan in 1227 or 1228, going back to stay at Kennin-ji, where he had trained previously.
While Eihei-ji owes its existence to Dōgen, throughout history this head temple has had significantly fewer sub-temple affiliates than the Sōji-ji.
Indeed the fact that Dōgen styled his effort " Shōbō genzō " suggests that he had as his model a similar compilation of the same title by the most famous of Sung masters, Ta-Hui Tsung-kao.

Dōgen and Dharma
Dōgen is known for his extensive writing including the Treasury of the Eye of the True Dharma or Shōbōgenzō, a collection of ninety-five fascicles concerning Buddhist practice and enlightenment.
At one point, owing to this disenchantment, Dōgen even refused Dharma transmission from a teacher.
The term Shōbōgenzō has three main usages in Buddhism: ( 1 ) It can refer to the essence of the Buddha's realization and teaching, that is, to the Buddha Dharma itself, as viewed from the perspective of Mahayana Buddhism, ( 2 ) it is the title of a koan collection with commentaries by Dahui Zonggao, and ( 3 ) it is used in the title of two works by Dōgen Kigen.
Abe quotes Dōgen: " In the Buddha Dharma, practice and realization are identical.

Dōgen and transmission
Though Dōgen emphasized the importance of the purity of the teachings, and highly valued lineage and dharma transmission, the Soto-school has its origins in various lineages and dharma transmissions.

Dōgen and from
As he found no answer to his question at Mount Hiei, and as he was disillusioned by the internal politics and need for social prominence for advancement, Dōgen left to seek an answer from other Buddhist masters.
This point was succinctly stressed by Dōgen in the Fukan Zazengi, the first text that he composed upon his return to Japan from China:
Another collection of his talks is the Shōbōgenzō Zuimonki ( Gleanings from Master Dōgen ’ s Sayings ) in six volumes.
* Fukan-zazengi ( General Advice on the Principles of Zazen ), one volume ; probably written immediately after Dōgen ’ s return from China in 1227
Its founder was Eihei Dōgen who brought Sōtō Zen from China to Japan during the 13th century.
Dōgen founded Eihei-ji in 1244 with the name Sanshoho Daibutsuji in the woods of rural Japan, quite far from the distractions of Kamakura period urban life.
A number of important manuscripts belong to the temple, including the National Treasure Universally Recommended Instructions for Zazen, by temple founder Dōgen ( 1233 ); teachings he brought back from Song China ( 1227 ); and a record of a subsidy for the earlier Sanmon in the hand of Emperor Go-En ' yū ( 1372 ).
" By a careful reading of Dōgen ( 1200 – 1253 ) and a watchful understanding of the inner sense of time, Abe learns and teaches how the objectification of time can alienate us from our own experience of its impermanence.
* Translation with Norman Waddell: Dōgen, The Heart of Dōgen's Shōbōgenzō ( SUNY 2002 ), from work published in The Eastern Buddhist ( Kyoto 1971-1976 ), as edited by D. T. Suzuki.

Dōgen and Tiantong
Myōzen died shortly after Dōgen arrived at Mount Tiantong.

Dōgen and Rujing
In later writings, Dōgen referred to Rujing as " the Old Buddha ".
Under Rujing, Dōgen realized liberation of body and mind upon hearing the master say, " Cast off body and mind " ( 身心脱落 shēn xīn tuō luò ).

Dōgen and at
In 1217, two years after the death of contemporary Zen Buddhist Myōan Eisai, Dōgen went to study at Kennin-ji Temple ( 建仁寺 ), under Eisai's successor, Myōzen ( 明全 ).
While the construction work was going on, Dōgen would live and teach at Yoshimine-dera Temple ( Kippō-ji, 吉峯寺 ), which is located close to Daibutsu-ji.
During his stay at Kippō-ji, Dōgen " fell into a depression ".
Dōgen spent the remainder of his life teaching and writing at Eihei-ji.
While it was customary for Buddhist works to be written in Chinese, Dōgen often wrote in Japanese, conveying the essence of his thought in a style that was at once concise, compelling, and inspiring.
Lectures that Dōgen gave to his monks at his monastery, Eihei-ji, were compiled under the title Eihei Kōroku, also known as Dōgen Oshō Kōroku ( The Extensive Record of Teacher Dōgen ’ s Sayings ) in ten volumes.
The Caodong-teachings were brought to Japan in 1227, when Dōgen returned to Japan after studying Ch ' an in China and settled at Kennin-ji in Kyoto.
The ashes of Dōgen and a memorial to him are in the Joyoden ( the Founder's hall ) at Eihei-ji.

Dōgen and Temple
Dōgen went to visit Kōin, the Tendai abbot of Onjō-ji Temple ( 園城寺 ), asking him this same question.

Dōgen and was
Dōgen Zenji ( 道元禅師 ; also Dōgen Kigen 道元希玄, or Eihei Dōgen 永平道元, or Koso Joyo Daishi ) ( 19 January 1200 – 22 September 1253 ) was a Japanese Zen Buddhist teacher born in Kyōto.
Dōgen probably was born into a noble family, though as an illegitimate child of Minamoto Michitomo, who served in the imperial court as a high-ranking.
His mother is said to have died when Dōgen was age 7.
The work was discovered among Dōgen ’ s papers by Ejō in 1253, just three months after Dōgen ’ s death.
In 1267 Ejō retired as Abbot of Eihei-ji, giving way to Gikai, who was already favored by Dōgen.
The Japanese brand of the sect was imported in the 13th century by Dōgen Zenji, who studied the Caodong Buddhism () abroad in China.
The branch that was founded by Caoshan died off, and Dōgen was a student of the other branch that survived in China.
Dōgen was succeeded around 1236 by his disciple Koun Ejō ( 1198 – 1280 ), who originally was a member of the Daruma school of Nōnin, but joined Dogen in 1229.
The memory of Dōgen was used to ensure Eihei-ji's central place in the Soto-organisation, and " to cement closer ties with lay people ".
An image of Dōgen was created that suited the specific interests of Eihei-ji:
Some people claim that according to Dōgen Zenji, shikantaza i. e. resting in a state of brightly alert attention that is free of thoughts, directed to no object, and attached to no particular content — is the highest or purest form of zazen, as it was practiced by all the buddhas of the past.
Among his notable disciples was Eihei Dōgen, who himself traveled to China and returned to found the Sōtō school of Zen in Japan.

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