Dôgen Kigen (1200-1253)

„To study Buddhism is to study the Self.
To study the Self is to forget the Self and
To forget the Self is to be enlightened by the Ten Thousand Things."

„A buddhizmust tanulván, magunkat tanuljuk,
magunkat tanulván, megfeledkezünk magunkról,
és magunk-feledten, a világ minden dolga megvilágosít."

Dôgen (Terebess Gábor fordítása)

http://www.scribd.com/doc/68757358/Dogen-Zen-Mster-Elettortenete

Apres s'etre rendu en Chine pour rechercher l'enseignement authentique du Bouddha, il "s'éveille" alors qu'il suivait l'enseignement de Maître Nyojo qui fait de lui son successeur.
Fondateur du Bouddhisme Zen Soto et du temple Eihei-ji, il écrit beaucoup et rédige une oeuvre monumentale le Shobogenzo, "Le Trésor de l'oeil de la vraie Loi", la plus importante du Zen Soto.
Ses écrits précisent la vie et les regles du temple et de la pratique du Bouddhisme Zen Son apport philosophique qui est immense fait que Dogen est encore considéré aujourd'hui comme un des plus grands penseurs du Japon et qu'il rayonne au-dela du Bouddhisme.

The port and the temple Jingde-si on Mount Tiantong at Ningbo, China
http://www.orientalarchitecture.com/ningbo/tiantongindex.htm

Dignified even today, the temple Jingde-si on Mount Tiantong, at Ningbo, China, is the place where, at the age of 26, Dogen Zenji met the priest Rujing, his mentor for life. After strict zazen training, Dogen Zenji attained the True Buddhist Dharma in the form of freedom from mind-body dualism.

Terebess Gábor: „2000 szeptemberében Ningbóban jártunk feleségemmel és meglátogattuk a Jingde-si kolostort a Tiantong-hegyen. Ha lesz időm, felteszek néhány fényképet az utunkról. Közben az alábbi beszámolót találtam a Neten:"

www.intrex.net/chzg/pat20.htm
"Following Dogen's Footsteps," a Travel Diary of China
by Taitaku Pat Phelan

October 8, 2001
From Auyung we went about forteen miles to Tiantong where Dogen practiced with Ru-Jing for about two-and-a-half years and where he "dropped body and mind." There is a special altar for Dogen with a nice portrait provided by the Soto Shu (School) in Japan. A monk first built a hut at this site in the year 300. Master Hongzhi Zhengjue**, who is known for his teachings on "silent illumination" Zen and who compiled of the Book of Serenity, lived and taught here. Hongzhi had an important influence on Dogen’s understanding and practice of shikan taza.

We had a guided tour by a young monk who had lived there for three years. When men want to be monks, they come to the monastery and let it be known. Their heads are shaved, and they then go to a Buddhist Academy to study for two, four, or six years before returning for monastic practice.

Today at Tiantong, there are both a Rinzai teacher and a Soto teacher. (Remember that when Dogen first visited Tiantong, there was a Rinzai abbot he didn’t care for who died, and Ru-Jing, a Soto monk, became abbot next.) We were told that there is no difference between Rinzai and Soto as it is practiced here; the only difference being in the perspective or approach. The Soto perspective is that we are already enlightened and we practice because of our inherent enlightenment. The Rinzai perspective is to practice to become enlightened. Interestingly enough, if I understood the monk, he said that Soto is considered sudden practice and Rinzai is considered gradual practice. The monk said that the practice is the same in both approaches: when sitting investigate "who is it that meditates?" When chanting investigate "who is it that chants?" Rinzai monks are assigned one koan which they use on an ongoing basis, having dokusan only when some question about practice arises. The systematization of koan practice, where a koan is assigned for one to practice with as a way to break through, which is then followed by investigating another koan, eventually going through the forty-eight koans in the Mumonkan and the hundred koans in the Blue Cliff Record, developed in Japan. There are about one hundred monks at Tiantong, the majority practicing in the Rinzai tradition.

The monks’ schedule is to wake up at 3:30 and to go to bed at 8:30. There seems to be an almost continuous schedule of zazen and chanting service and study hall throughout the day. Meals are eaten at tables and chairs in a dining room, except during sesshin when breakfast and lunch are eaten in the zendo. Dinner is not "dinner" but some kind of tea during sesshin. The sesshin day begins at 3:00 a.m. and ends at 11 p.m. Sesshin are something like eleven days, or three weeks, or seven weeks long. (I can’t quite remember how long, but much longer than ours are.) The koan practice and the sesshin length both remind me of what I have heard about Zen practice in Korea.

The site for Tiantong is a green uninhabited mountain, and each hall, positioned right behind the previous hall, is a little higher than the hall in front of it, with about 750 halls and rooms. There are four zendos here, and before leaving we were able to visit and circumambulate the zendo believed to be the site of Dogen’s enlightenment. Tomorrow morning we leave for two days in Shanghai before returning to San Francisco.

*See "Tenzo Kyokun" by Eihei Dogen in From the Zen Kitchen to Enlightenment, Refining Your Life, Kosho Uchiyama, Weatherhill, 2001.

**See Cultivating the Empty Field, the Silent Illumination of Zen Master Hongzhi, translated by Taigen Leighton, Tuttle.

For more on Dogen’s travels and experiences practicing in China, see Dogen’s Formative Years in China, An Historical Study and Annotated Translation of the Hokyo-ki, by James Kodera, Routledge & Kegan Paul, 1980.

Dôgen művei:

Fukan-zazen-gi
Általános javallatok a zen meditációhoz
Universal Recommendation of Zazen
English translations

Shôbô-genzô
Az igaz törvény szemefénye
English translations

Eihei Dôgen Zenji Shingi
(Rendtartás)

Dôgen három verse Terebess Gábor fordításában:

Egy darucsőrről
hulló holdfényes cseppben
hullik a világ.

Tavasszal cseresznyevirág,
nyáron kakukkszó,
ősszel a hold, és télen
a hó – hideg, ragyogó.

Ötvennégy éven át
csillagot aggattam az égre;
de átszökkenek most –
mily széthullás végre!

Végh József: Dógen zen mester élete, versei és a japán hagyomány tükrében. TKBF jegyzet, 2008.
http://dogen.blogja.net/dogen_zen_mester_elettortenete.pdf
http://www.scribd.com/doc/68757358/Dogen-Zen-Mster-Elettortenete

Dógen Zen. Sóbógenzó Zuimonki. Eihei Dógen zen-mester tanításai. Feljegyezte Kóun Edzsó. F.: Boros Dókó László. Filosz, Bp. 2004

Deshimaru, Taisen: Igazi Zen: Bevezetés a Sóbógenzóba. Mandala-Véda, Bp. 2008. (Elektronikus változat a http://mokushozen.hu/ honlapon.)

Kosen, Barbara: Zen itt és most. Kommentár Dógen zendzsi Bendóvájához. FLI , Bp. 2002

Thibaut, Stephanie Kosen: A Zen -- Belső forradalom. FLI, Bp., 2005. Ford.: Yvon Myoken Bec, Tokai Doken Miklós. (A Gendzsó kóan kommentárjával!)

Szigeti György: Naparcú Buddha. A zen szellemisége és gyakorlata. A Tan Kapuja -- Vizsom Kiadó, Budapest, é. n.