Dōgen Quotes

Even if you hope to live for seventy or eighty years, in the end you are destined to die. You should regard your pleasures and sorrows, relationships, and attachments in worldly affairs as your enemy. To do so is the way to a fuller life. You should keep in mind the buddha way alone and work for the bliss of nirvana. Especially those of you who are elderly or who are middle-aged, how many years do you have left? How can you be lax in your practice of the way?

Be very clear about this: A fool sees himself as another, but a wise man sees others as himself.49 As an ancient teacher has said: Two-thirds of our days are already over, And we have not practiced clarifying who we are. We waste our days in chasing satisfaction, So that even when called, we refuse to turn around. How regrettable.50

Uchiyama Rōshi subtitled his interpretive translation and commentary of this important work Finsei Ryōri no Hon, or How to Cook Your Life. The word ryōri, the meaning of which to be sure includes the cooking and preparation of food, also has broader connotations. Ryōri may also be used in the sense of conducting or handling one’s affairs. The implication of this title is that the author tells us how we should go about conducting our lives and treating everything

It is taught that all buddhas in the past, present, and future leave the household and attain the way. The twenty-eight ancestors in India and the six early ancestors in China who transmitted the Buddha's mind seal were all monks. They are distinguished in the three realms by strictly observing the precepts. Thus precepts are primary for practicing Zen in pursuit of the way. How can one become a buddha ancestor without becoming free from faults and preventing wrongdoing?

So each moment we can see only part of the world, not the whole world. That is the source of delusion.

To learn the way of the Buddha is to learn about oneself. To learn about oneself is to forget oneself. To forget oneself is to be enlightened by everything
in the world. To be enlightened by everything in the world is to let fall one's own body and mind.

Whether you are the head of a temple, a senior monk or other officer, or simply an ordinary monk, do not forget the attitude behind living out your life with joy, having the deep concern of a parent, and carrying out all your activities with magnanimity. Written by Dōgen in the spring of 1237 at Kōshō-ji for followers of the Way in succeeding generations.

Mind is skin, flesh, bones, and marrow. Mind is taking up a flower and smiling. There is having mind and having no mind. There is mind with a body and mind with no body. . . . Blue, yellow, red, and white are mind. Long, short, square, and round are mind. The coming and going of birth and death are mind. Year, month, day, and hour are mind. Dream, phantom, and empty flower are mind. Water, foam, splash, and flame are mind. Spring flowers and autumn moon are mind. All things that arise and fall are mind.

Without practice, the buddha way cannot be attained. Without study, it remains remote.

We always attach ourselves to something that we think relatively better or more valuable than other things, and we are blinded to real life by that. We must purify our system of value. For living out our own life, we must first of all clarify absolute value. Many people live for fulfillment of their desires. These people are like chickens at a poultry farm. I feel sorry for the chickens that just eat nutritious feed day and night and lay as many eggs as possible. This is all that they do in their lives. Chicken raisers keep the light on in the chicken coop all night to keep the chickens producing eggs efficiently. They calculate how many eggs can be laid by one chicken, and they kill the chickens when they become old.

who can express the state of having already attained the ineffable?

Uchiyama Rōshi helped me a great deal in not allowing me to use zazen as an escape. He said, “You must know that behind zazen are the teachings of Buddhism, and behind them, your own life experience.” These words went a long way in clarifying for me a passage in the Shōbō-genzō: Genjō Kōan (Actualizing the Koan): “To study Buddhism is to study the Self.

"I can only say that from ancient times, Buddhist practitioners have valued the zazen posture. I think zazen is a wonderful invention. Nuclear power, jet airplanes, skyscrapers, and many other products of modern civilization do not enable human beings to become noble. People living in modern civilization are doing precisely the same things as primitive people did. How to ennoble humanity is most important. I think zazen is a wonderful invention of the Indian people. Sawaki Roshi said, "When we just do zazen, we emanate a divine atmosphere.

I was also told that the Eihei Daishingi (Regulations for Eiheiji Monastery), of which the Tenzo Kyōkun is the first chapter, was one of the easier works of Dōgen, since it deals with practical matters.

Tenzo Kyōkun, or as I have entitled it in English, Instructions for the Zen Cook, was written over a period of years by Eihei Dōgen Zenji (1200–1253), who was intimately familiar with both the Rinzai and Sōtō schools of Zen, and finally completed in 1237. More specifically, it was written for Dōgen’s immediate disciples living with him in a monastery in medieval Japan.