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Dōgen quotes Showing 31-52 of 52

“Although we say mountains belong to the country, actually, they belong to those that love them.”
Eihei Dogen
“Those who regard worldly affairs as a hindrance to buddha dharma think only that there is no buddha dharma in the secular world; they do not understand that there is no secular world in buddha dharma.”
Zen Master Dogen, Treasury of the True Dharma Eye: Zen Master Dogen's Shobo Genzo
“Long ago a monk asked an old master, “When hundreds, thousands, or myriads of objects come all at once, what should be done?”
The master replied, “Don’t try to control them”
What he means is that in whatever way objects come, do not try to change them. Whatever comes is the buddha-dharma, not objects at all. Do not understand the master’s reply as merely a brilliant admonition, but realize that it is the truth. Even if you try to control what comes, it cannot be controlled.”
Dōgen, Moon in a Dewdrop: Writings of Zen Master Dogen
“The longness and shortness of the present moment can be recognized by utilizing a big image of the moon, which is reflecting on the surface of the ocean, and a small image of the moon on the surface of a cup of water, or in another example the very wide scale of the whole sky itself, and the very narrow space of the moon, which is shining in the sky.”
Dogen Zenji
“184. "Focus your mind on one thing, absorb the old examples, study the actions of the masters- penetrate deeply into a single form of practice." ~”
Zen master Dogen
“Those who are extremely stupid think that women are merely the objects of sexual desire and treat women in this way. The Buddha’s children should not be like this. If we discriminate against women because we see them merely as objects of sexual desire, do we also discriminate against all men for the same reason?”
Dōgen, The Essential Dogen: Writings of the Great Zen Master
“59. "This dew-like life will fade away; avoid involvement in superfluous things." ~”
Zen Master Dogen
“Because mountains are high and broad, the way of riding the clouds is always reached in the mountains; the inconceivable power of soaring in the wind comes freely from the mountains”
“If there are fish that would swim or birds that would fly only after investigating the entire ocean or sky, they would find neither path nor place.”
“Before one studies Zen, mountains are mountains and waters are waters; after a first glimpse into the truth of Zen, mountains are no longer mountains and waters are no longer waters; after enlightenment, mountains are once again mountains and waters once again waters.”
“No matter how compelling or beautiful they may be, words appeal in the main to the linear, thinking mind that thinks in words.”
Dōgen, The Essential Dogen: Writings of the Great Zen Master
“You should study not only that you become a mother when your child is born, but also that you become a child.”
“Dogen’s teaching: We practice because we do not yet know who or what we are. But as a result of many causes, including the suffering we experience and the longing engendered by that suffering, we aspire to know. That aspiration leads many people to begin the practice of zazen. Dogen expressed this beautifully when he said, “Wisdom is seeking wisdom.” Perhaps we might paraphrase and say that wholeness is seeking wholeness, self is seeking self.”
Dōgen, The Essential Dogen: Writings of the Great Zen Master
“Each moment of zazen is equally wholeness of practice, equally wholeness of realization. This is not only practice while sitting, it is like a hammer striking emptiness: before and after, its exquisite peal permeates everywhere. How can it be limited to this moment?”
“No one should torment people or break their hearts.”
“This is the Way of Dōgen Zenji. For him, the Way is not simply one direction from starting point to goal; rather, the Way is like a circle. We arouse bodhi mind moment by moment, we practice moment by moment, we become fully aware moment by moment, and we are in nirvana moment by moment. And we continue to do it ceaselessly. Our practice is perfect in each moment and yet we have a direction toward buddha. It is difficult to grasp with the intellect, but that is the Way that Dōgen Zenji refers to in Bendōwa. So our practice is not a kind of training for the sake of making an ignorant person smart, clever, and finally enlightened. Each action, each moment of sitting, is arousing bodhi mind, practice, awakening, and nirvana. Each moment is perfect, and yet within this perfect moment we have a direction, the bodhisattva vows. "However innumerable all beings are, I vow to save them all. However inexhaustible my delusions are, I vow to extinguish them all. However immeasurable the dharma teachings are, I vow to master them all. However endless the Buddha's way is, I vow to follow it." These four bodhisattva vows are our direction within our moment-by-moment practice. And yet each moment is perfect. Since our delusion is inexhaustible, at no time can we eliminate all our delusions. Still we try to do it moment by moment. This trying is itself the manifestation of the buddha way, buddha's enlightenment. But even though we try as hard as possible to do it, we cannot be perfect. So we should repent. And repentance becomes energy to go further, to practice further in the direction of buddha. That is the basis of bodhisattva practice. Our practice is endless. Enlightenment is beginningless.”
Dōgen, The Wholehearted Way: A Translation of Eihei Dogen's Bendowa, With Commentary by Kosho Uchiyama Roshi
“There is a simple way to become a buddha: When you refrain from unwholesome actions, are not attached to birth and death, and are compassionate toward all sentient beings, respectful to seniors and kind to juniors, not excluding or desiring anything, with no thoughts or worries, you will be called a buddha. Seek nothing else.”
Dōgen, The Essential Dogen: Writings of the Great Zen Master
“Because earth, grass, trees, walls, tiles, and pebbles in the world of phenomena in the ten directions all engage in buddha activity, those who receive the benefits of the wind and water are inconceivably helped by the buddha's transformation, splendid and unthinkable, and intimately manifest enlightenment.Those who receive these benefits of water and fire widely engage in circulating the buddha's transformation based on original realization.”
Dōgen, Treasury of the True Dharma Eye: Zen Master Dogen's Shobo Genzo, 2 Vols
“I have given a brief explanation of the various meanings of dharma according to the Abhidharma, but what I want to say next is much more important. In Mahayana Buddhism, and especially in Dōgen Zenji's teachings, the meaning of dharma has more depth. According to the concepts we accept, we think that everything exists as objects outside the self. For example, we usually think that all phenomenal things that appear before our eyes, or this twentieth-century human society, have existence outside our individual self. We believe that when we are born we appear on this world's stage, and when we die we leave that stage. All of us think this way. But the truth is that this common-sense concept is questionable. Mahayana Buddhism began from a reexamination of this common-sense attitude. I'll give you one of my favorite examples. I am looking at this cup now. You are also looking at the same cup. We think that we are looking at the very same cup, but this is not true. I am looking at it from my angle, with my eyesight, in the lighting that occurs where I am sitting, and with my own feelings or emotions. Furthermore, the angle, my feeling, and everything else is changing from moment to moment. This cup I am looking at now is not the same one that I will be looking at in the next moment. Each of you is also looking at it from your own angle, with your eyesight, with your own feelings, and these also are constantly changing. This is the way actual life experience is. However, if we use our common-sense way of thinking, we think we are looking at the very same cup. This is an abstraction and not the reality of life. Abstract concepts and living reality are entirely different. The Buddhist view is completely different from our ordinary thinking. Western philosophy's way of thinking is also based on abstractions. It assumes that all of us are seeing the same cup. Greek philosophers went further and further in their abstractions until they came up with the concept of the idea that cannot be seen or felt. One example is Venus, the goddess of beauty. In the real world, no woman is as well-proportioned as Venus, or embodies perfect beauty as she does. Yet the Greeks idealized beauty and created a statue of Venus, just as they had thought of the "idea" of a circle that is abstracted from something round. In other words, the Greek way of thinking is abstraction to the highest degree. Buddhism is different. Buddhism puts emphasis on life, the actual life experience of the reality of the self.”
Dōgen, The Wholehearted Way: A Translation of Eihei Dogen's Bendowa, With Commentary by Kosho Uchiyama Roshi
“The ancients thought it shameful to seek advancement or want to be the head of something, or the chief or senior.”
“Clarifying the Way" means that we determine the point we should aim at throughout our lives, based on the self that is only the self and life that is only life. This is the sole great matter, and this is what "completing the sole great matter of one's life" means. True practice begins at this point.”
Dōgen, The Wholehearted Way: A Translation of Eihei Dogen's Bendowa, With Commentary by Kosho Uchiyama Roshi
“Like the sun illuminating and refreshing the world, this sitting removes obscurities from the mind and lightens the body so that exhaustion is set aside.”
Dōgen, The Essential Dogen: Writings of the Great Zen Master

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