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[永平] 道元希玄 [Eihei] Dōgen Kigen (1200–1253)



Végh József:
PDF: Dógen zen mester élete és művei

PDF: Dógen Zen mester magyarul elérhető írásai
Összegyűjtötte: Végh József

Hrabovszky Dóra:
Dōgen Kigen és a Fukan Zazengi

Általános javallatok a zen meditációhoz
Címet fordította: Terebess Gábor;
szövegford. Mák Andrea és Fábián Gábor

PDF: Fukan-zazen-gi Hakuun Yasutani mester magyarázataival
Fordította: Hetényi Ernő

Dógen versei

Dógen holdbanéző önarcképe

A zazen dicsérete
Fordította: Végh József

Az ülő meditáció szabályai (Sóbógenzó zazengi)
Fordította: Végh József

A zazen ösvénye
Fordította: Szigeti György

A szívében a megvilágosodás szellemével élő lény (bódhiszattva) négy irányadó tevékenysége
(Sóbógenzó bodaiszatta sisóbó)
Fordította: Végh József

Életünk kérdése (Gendzsókóan 現成公案)
Fordította: Hadházi Zsolt (2006)

PDF: Az Út Gyakorlásában Követendő pontok
Fordította: Barna Mokurin Gyula

真字正法眼蔵 [Mana/Shinji] Shōbōgenzō

仮字正法眼蔵 [Kana/Kaji] Shōbōgenzō

普勧坐禅儀 Fukan zazengi

学道用心集 Gakudō-yōjinshū Advice on Studying the Way

永平清規 Eihei shingi Eihei Rules of Purity

永平廣錄 Eihei kōroku Dōgen's Extensive Record

宝慶記 Hōkyō-ki Memoirs of the Hōkyō Period

傘松道詠 Sanshō dōei Verses on the Way from Sanshō Peak

DOC: The Zen Poetry of Dogen - Verses from the Mountain of Eternal Peace
by Steven Heine

孤雲懷奘 Kōun Ejō (1198-1280)
Shōbōgenzō zuimonki

修證 Shushō-gi, compiled in 1890
by Takiya Takushū (滝谷卓洲) of Eihei-ji and Azegami Baisen (畔上楳仙) of Sōji-ji
as an abstract of Dōgen's Shōbōgenzō

Dōgen founded this temple in 1233


Dōgen's Zen Ancestors Chart

PDF: The Life of Dōgen Zenji
Eiheiji published an illustrated version (with 71 full-page woodcuts) of Menzan‘s annotated chronicle,
the Teiho Kenzeiki zue 「訂補建撕記図会」 (preface dated 1806, but actually published 1817).

傘松道詠 Sanshō dōei
Verses on the Way from Sanshō Peak

DOC: The Zen Poetry of Dogen - Verses from the Mountain of Eternal Peace
by Steven Heine

Mountain Seclusion

I won't even stop
at the valley's brook
for fear that
my shadow
may flow into the world.


Bowing Formally

A snowy heron
on the snowfield
where winter grass is unseen
hides itself
in its own figure.


Viewing Peach Blossoms and Realizing the Way

In spring wind
peach blossoms
begin to come apart.
Doubts do not grow
branches and leaves.


On Nondependence of Mind

Water birds
going and coming
their traces disappear
but they never
forget their path.


The Body Born Before the Parents

The village I finally reach
deeper than the deep mountains
the capital
were I used to live!


On the Treasury of the True Dharma Eye

Waves recede.
Not even the wind ties up
a small abandoned boat.
the moon is a clear
mark of midnight.


Waka Poems:

Awake or asleep
in a grass hut,
what I pray for is
to bring others across
before myself.

Although this ignorant self
may never become a buddha
I vow to bring
others across
because I am a monk.

How august!
Studying the old words
of the Seven Buddhas
you pass beyond
the six realms.

In the spring,
cherry blossoms,
in the summer the cuckoo.
In autumn the moon,
in winter the snow, clear, cold.



The Buddha's essential functioning

The Ten Directions, Vol 2, No 2, June 1981. pp. 20
A poem by Eihei Dogen Zenji, written approx. 1242,
translated by Taizan MAEZUMI, Roshi and Neal DONNER.
It complements an earlier poem
by Hung-chih Cheng-chueh [T'ien-t'ung Hung-chih ] (J.Tendo Wanshi)

The Buddha's essential functioning,
the partriarchs' functioning essence,
manifest without deliberation
and acomplishes without hindrance.
Manifesting without deliberation,
its manifestation is intimate of itself.
Accomplishing without hindrance,
its accomplishement is realized of itself.
Its manifestation, intimate of itself,
has never been defiled.
Its accomplishement, realized of itself,
is neither absolute nor relative.
The intimacy that is never defiled
drops away without dependence.
The realization that is neither absolute nor relative
penetrates without intent.
Clear water soaks into the earth;
the fish swims like a fish.
The sky is vast and penetrates the heavens;
the bird flies like a bird.



Translated by Lucien Stryk and Takashi Ikemoto


The Western Patriarch's doctrine is transplanted!
I fish by moonlight, till on cloudy days.
Clean, clean! Not a wordly mote falls with the snow
As, cross-legged in this mountain hut, I sit the evening through.


Four and fifty years
I've hung the sky with stars.
Now I leap through –
What shattering!


Firm on the seven Buddha's cushion,
Center, center. Here's the armrest
My master handed down. Now, to it!
Head up, eyes straight, ears in line with shoulders.



Coming, going, the waterfowl
Leaves not a trace,
Nor does it need a guide.



There is midnight water,
Waveless, windless,
The old boat's swamped
With moonlight.



Mind's no solid
One can touch or see –
Dew, frost.



Scarecrow in the hillock
Paddy field –
How unaware! How useful!



The world? Moonlit
Drops shaken
From the crane's bill.



As he listened,
The eavesdrops entered him.



Translated by Steven Heine

Everyday life [walking, standing sitting sleeping]

Not seeming to protect
The paddy field,
Scarecrow standing
On the hillside -
By no means useless.


Treasury of the true Dharma-eye

In the heart of the night,
The moonlight framing
A small boat drifting;
Tossed not by the waves
Nor swayed by the breeze.


Wondrous nirvana-mind

Because the flowers blooming
In our original home
Are everlasting,
Though springtimes may come and go
Their colors do not fade.


Snow is falling far and wide,
Each snowflake neither the very same nor completely different than the other ones;
Singing and dancing, they chase after each other,
Till the whole universe is made afresh with its new covering,
As the snow even conceals the moon and clouds,
And puts out the flame in our hearth;
All kinds of leaves and flowers respond differently to the cycles of the seasons,
Yet remain oblivious to the cold of night or the chill of winter--
So goes the preaching of the Dharma
By the pines in the valleys and the bamboos on the mountains.


If you take this portrait of me to be real,
That what am I, really?
But why hang it there,
If not to anticipate people getting to know me?
Looking at this portrait,
Can you say that what is dangling in the air
Is really my body -
In that case your whole mind will never be
United with the wall [as in Bodhidharma's wall-gazing meditation cave].


Dewdrops on a blade of grass,
Having so little time
Before the sun rises;
Let not the autumn wind
Blow so quickly on the field.


Crimson leaves
Whitened by the season's first snow –
Is there anyone
Who would not be moved
To celebrate this in song?


Even plants and trees,
Which have no heart,
Wither with the passing days;
Beholding this,
Can anyone help but feel chagrin?


Contemplating the clear moon
Reflecting a mind empty as the open sky -
Drawn by its beauty,
I lose myself
In the shadows it casts.


Outside my window, plum blossoms,
Just on the verge of unfurling, contain the spring;
The clear moon is held in the cup-like petals
Of the beautiful flower I pick and twirl.


Treading along in this dreamlike, illusory world,
Without looking for the traces I may have left;
A cuckoo's song beckons me to return home -
Hearing this, I tilt my head to see
Who has told me to rum backwards;
But do not ask me where I am heading,
As I travel in this limitless world
Where every step I take is my home.


To what shall
I liken the world?
Moonlight, reflected
In dewdrops.
Shaken from a crane's bill.


Day and night
Night and day,
The Way of the Dharma as everyday life;
In each act our hearts
resonate with the call of the sutra.


Translated by Kazuaki Tanahashi


Awake or asleep
in a grass hut,
what I pray for is
to bring others across
before myself


All that's visible springs from causes intimate to you.
While walking, sitting, lying down, the body itself is complete truth.
If someone asks the inner meaning of this:
"Inside the treasury of the dharma eye a single grain of dust."


Translated by R. H. Blyth


Ever the same,
Unchanged of hue,
Cherry blossoms
Of my native place:
Spring now has gone.


Genjokoan: Enlightenment as Everyday Life
Translated by Hakuyu Taizan Maezumi
Found in Entering the Stream, 1993, p. 206
Edited by Samuel Bercholz and Sherab Chodzin Kohn

To study the buddha way is to study the self.
To study the self is to forget the self.
To forget the self is to be enlightened by the ten thousand dharmas.
To be enlightened by the ten thousand dharmas is to free
one's body and mind and those of others.
No trace of enlightenment remains, and this traceless
enlightenment is continued forever.



Translations by Hakuun Barnhard

Dogen's deathverse

For fifty-four years I have clarified
The highest spiritual endowment;
I leapt beyond,
Shattering all worlds.
Ah! Nothing to search for in the entire body –
Vibrantly I plunge into the realm of death.


The scarecrow – Zazen

Unaware that it protects
the ricefields in the hills,
seemingly useless – the scarecrow.

This waka of Zenmeester Dogen contains two  kakekotoba (double meaning words) which give the poem additional meaning. The ricefields  refer to the monks, who wear rice-field square clothes, the kesa; they are protected by the practice of zazen, the scarecrow. But besides scarecrow, the word kakashi also means: the city of monks, i.e. the monastery. The monastery too protects the monks in square clothes. This same word can also be read as the “master”, so: the master protects the monks.


Waka on the Bodhisattva life


Awake or asleep,
What I pray for
In my grass-hut
Is to bring others across
Before myself.


Although this ignorant person
May never become a Buddha,
I vow to take others across
Because I am a monk.


Each moment, awake or asleep,
In my grass-thatched hut,
I offer this prayer:
May Shakyamuni Buddha's compassion
Envelop the world.


What can I accomplish?
Although not yet a Buddha,
Let my priest's body
Be a raft to carry
Sentient beings to the yonder shore.


2 Chinese poems Dogen

What joy to live in the mountains,
alone and still,
revolving the Lotus Sutra
over and over again.
Just to be
beneath this tree
there is neither love nor hate.
to see autumn's depth
to hear the rain
in the night.

*   *   *

I have passed on the Way
of the Western Ancestor
to the East

Catching the moon,
ploughing the clouds,
yearning for the Ancient.

Tonight no worldly dust
whirls with the snow
to my mountain hut of straw


Moonlit Waves
Master Dogen's waka on awareness lighting up all modes of being

When the mind is quiet
The moon reflects within it;
Then, even if there are waves,
They are bright


Zazenshin – Eihei Dogen's dialogue with Hong-zhi Zheng-jue

The fundamental activity of all the Buddhas,
The active foundation of all the Ancestors,
Is letting appear – not based on thinking,
And accomplishing – not based on reacting.

The appearance not based on thinking,
Is naturally ‘ one's intimate self ';
The accomplishing not based on reacting,
Is naturally bearing witness of the Truth.

The appearance which is naturally one's intimate self ,
Has always been free of defilement;
The accomplishing, which naturally bears witness of the Truth,
Has never shown true or false.

‘One's intimate self' which has always been free of defilement,
Is an intimate self without evil cast off;
The bearing witness of the Truth, which has never shown true or false,
Is free of any effort or intent.

The water's clarity permeates the earth,
Fish swim as fish;
The sky's vastness reaches beyond heaven,
Birds fly as birds.