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The induction of Dо̄gen into the modern academic world, or per­haps more accurately, the academic world's first real engagement with Dо̄gen came about 1924 when Watsuji Tetsurо̄ (1889–1960) published a provocative essay entitled "Shaman Dо̄gen." It was this essay that to many of Watsuji's contemporaries seemed to rescue Dо̄gen from what they considered to be his entrapment for nearly seven centuries in the sectarian embrace of the Sо̄tо̄ school. Watsuji insisted that Dо̄gen no longer should be thought of as belonging exclusively to the monastic community. Claiming, instead, that Dо̄gen "belongs to mankind," Watsuji with this declaration initiated the non-sectarian study of this thirteenth-century figure and in effect commenced what are called Dо̄gen Studies [Dagen kenkyii] in modern times.As one way of exploring what it might possibly mean to say that Dо̄gen "belongs to mankind," the Kuroda Institute held a conference on Dо̄gen at Tassajara Springs, California from October 8 to 10, 1981. The essays of this volume are a part of its result.

Dōgen,

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"Examines the main work composed by Dōgen (1200-1253), founder of the Sōtō Zen Buddhist sect in Kamakura-era Japan (1185-1333), now the largest in Japan. It is one of the most important Zen Buddhist collections, composed during a period of remarkable religious diversity and experimentation. In the Shōbōgenzō Dōgen articulates many of the notions for which he is best known and that in some cases complement although in other instances seem to contradict the approach of Rinzai Zen, the other main Japanese Zen sect also founded during the thirteenth century, along with the devotional Pure Land and scripturally based Nichiren sects. In particular, his views on the notions of impermanence and Buddha nature draw on long-standing debates among factions of Indian Mahayana as well as Chinese and Japanese Buddhist thought, and his views on shaping human perception and perspectives reflect inspirations absorbed from Confucian, Daoist, Shinto, and earlier spirituality traditions"-- The main ideas in the Shōbōgenzō include Dōgen's reflections on the impermanence and continuity of time in relation to the unity of life and death, the universality and immediacy of Buddha nature based on the innate rapport between humans and the natural world, expressing religious experience through the efficacy of poetic language such as kōans and sutras, and the oneness of cultivation and realization embodied in the technique of just sitting or zazen, leading to the breakthrough experience of casting off body-mind. Reading and interpreting the Shōbōgenzō has great significance for developing a broader understanding of the overall spread of Buddhism as it has both competed with and been influenced by other Asian religions. Dōgen frequently treats topics and themes that are central to all Buddhist schools, ranging from the doctrines of karma and causality used in analyzing the roots of suffering to the redemptive practices of repentance and devotion through rites and chants.

Dōgen, --- Shōbō genzō (Dōgen).

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Mind and body. --- Dōgen,

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Maître Dôgen (1200-1252), fondateur de l’école Sôtô du zen japonais et auteur du Shôbôgenzô, est également un moine-poète dont le talent s’exprime dans le recueil de waka intitulé Sanshô-Dôei, littéralement « Louange de la Voie au Faîte du Pin parasol ».

Dōgen, 1200-1253

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Eckhart [Meister] --- Dogen