* Fukan-zazengi ( General Advice on the Principles of Zazen ), one volume ; probably written immediately after Dōgen ’ s return from China in 1227

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.

His mother is said to have died when Dōgen was age 7.

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.

Rujing was reputed to have a style of Chan that was different from the other masters whom Dōgen had thus far encountered.

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.

This point was succinctly stressed by Dōgen in the Fukan Zazengi, the first text that he composed upon his return to Japan from China:

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.

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 had received Dharma transmission from Tiantong Rujing at Qìngdé Temple, where Hongzhi Zhengjue once was abbot.

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.

During his stay at Kippō-ji, Dōgen " fell into a depression ".

These are talks that Dōgen gave to his leading disciple, Ejō, who became Dōgen ’ s disciple in 1234.

Its founder was Eihei Dōgen who brought Sōtō Zen from China to Japan during the 13th century.

* 1253 – September 22 – Dōgen Zenji, founder of the Sōtō school of Zen Buddhism in Japan and author of the Shōbōgenzō and other important works ( b. 1200 )

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 some later point, Dōgen became a low-ranking monk on Mount Hiei, the headquarters of the Tendai school of Buddhism.

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

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.

In China, Dōgen first went to the leading Chan monasteries in Zhèjiāng province.

Though Dōgen assiduously studied the kōans, he became disenchanted with the heavy emphasis laid upon them, and wondered why the sutras were not studied more.

At one point, owing to this disenchantment, Dōgen even refused Dharma transmission from a teacher.

Myōzen died shortly after Dōgen arrived at Mount Tiantong.

Dōgen watching the moon.

Dōgen returned to Japan in 1227 or 1228, going back to stay at Kennin-ji, where he had trained previously.

In the face of this tension, Dōgen left the Tendai dominion of Kyōto in 1230, settling instead in an abandoned temple in what is today the city of Uji, south of Kyōto.

In 1233, Dōgen founded the Kannon-dōri-in in Uji as a small center of practice.

Dōgen accepted because of the ongoing tension with the Tendai community, and the growing competition of the Rinzai-school.

In 1246, Dōgen renamed Daibutsu-ji, calling it Eihei-ji.

Dōgen spent the remainder of his life teaching and writing at Eihei-ji.

In 1247, the newly installed shōgun's regent, Hōjō Tokiyori, invited Dōgen to come to Kamakura to teach him.

Yes, there was plenty of water, too much, and that was probably the trouble.

Now, he could only play the last card in what was probably the world's coldest deck.

Somehow more terrible than the certainty that he was about to die was the knowledge that Lord would probably not suffer for it: the murder would go unpunished.

The Indian was again raising his bottle, but to my astonished relief -- probably only a fraction of Johnson's -- the bottle this time went to the Indian's lips.

The code, which had probably something to do with sex or some other interest, Nicolas was determined to find out and put to use.

He had no doubt the marine was the lead scout of a column, and while his shot had probably bred indecision, they would soon come hunting.

That night he dreamed a dream violent with passion, in which he and the Woman, now the teacher, did everything except engage in the act ( and this probably only because he had never engaged in the act in reality ), and when he awoke the next morning his heart was afire.

We get some clue from a few remembrances of childhood and from the circumstance that we are probably not much more afraid of people now than man ever was.

Dr. Isaacs was so pleased with the quality of her biographical study of Sara Sullam that he considered submitting it to the Century Magazine or Harper's but he decided that its Jewish subject probably would not interest them and published it in The Messenger, `` so our readers will be benefited instead ''.

To you, for instance, the word innocence, in this connotation, probably retained its Biblical, or should I say technical sense, and therefore I suppose I must make myself quite clear by saying that I lost -- or rather handed over -- what you would have considered to be my innocence two weeks before I was legally entitled, and in fact by oath required, to hand it over along with what other goods and bads I had.

This conference was held despite Stavropoulos' assurance to Adolf Berle, who was leaving the same day for Puerto Rico, that nothing would be done until his return on January 22, except that the Secretary General would probably order the list destroyed.

It was probably at this period that Littlepage got his first good look at the ordinary Russian soldier.

In the eyes of those who still cared for such things, it was a reflection on his honor, and it gave further grounds for complaint to his overtaxed subjects, who were already grumbling -- although probably not in Latin -- `` Non est lex sana Quod regi sit mea lana ''.

To Adams that age in which religion exercised power over the entire culture of the race was one of imagination, and it is largely the admiration he so obviously held for such eras that betrays a peculiar religiosity -- a sentiment he would have probably denied.

In 1945, probably almost every American not only knew who Sam Spade was, but had some kind of emotional feeling about him.

The 15th Street deposit is not to be confused with the nearby famous Mayflower Hotel cypress swamp on 17th Street reported in The Washington Post, August 2, 1955, which was probably formed during the second interglacial period and is therefore much younger.

The current stereotype of straight news reporting was probably invaluable in protecting the press and its readers from pollution by that combination of doctored fact, fancy, and personal opinion called yellow journalism which flourished in this country more than a generation ago.

She was the only kind of Negro Laura Andrus would want around: independent, unservile, probably charging double what ordinary maids did for housework -- and doubly efficient.

For the oyabun to make such a trip was either a sign of great weakness or an indication of equally great confidence, and from all the available information it was probably the latter.

Richard S. Allen is the authority for the statement that the northern section was probably roofed by 1810.

In 1803 Oersted returned to Copenhagen and applied for the university's chair in physics but was rejected because he was probably considered more a philosopher than a physicist.