Zen Master Dōgen: Philosopher and Poet of Impermanence

Abstract

Zen master Dōgen 道元 (1200–1253), the founder of the Sōtō sect in medieval Japan, is often referred to as the leading classical philosopher in Japanese history and one of the foremost exponents of Mahayana Buddhist thought. His essays, sermons and poems on numerous Buddhist topics included in his main text, the Shōbōgenzō 正法眼蔵 (Treasury of the True Dharma-Eye), reflect an approach to religious experience based on a more philosophical analysis of topics such as time and temporality, impermanence and momentariness, the universality of Buddha-nature and naturalism, and the role of language and emotions in the experience of enlightenment, as well as practical matters such as ethics and the precepts or meditation and daily activity, than is generally found in the writings of most thinkers in the Japanese Zen school. The single main element in Dōgen’s unique approach to Buddhist theory and practice is his emphasis on the multiple meanings of “impermanence” (J. mujō 無常) in personal experience and as the basis for Buddhist metaphysics. In particular, he emphasizes the radical impermanence of each and every phenomenon and the need to attain spiritual realization by acknowledging and identifying, rather than resisting or denying, the ephemeral nature of reality. The notion of impermanence or the transiency of all aspects of human and natural existence has always been a fundamental feature of the Buddhist teaching since the sermons of the Buddha dealing with the doctrines of anātman (“non-self”) and anitya (“impermanence”) regarding the insubstantial, selfless nature of things. However, Dōgen repeatedly cautions against any subtle tendency to view ultimate reality––nirvāṇa or the universal “Buddha-nature” (J. busshō 仏性)––as an eternal realm separable from, or independent of, impermanence. Instead, he stresses that a full, unimpeded, and perpetually renewed experience of impermanence and of the unity of “being-time” (J. uji 有時) is the touchstone and framework of every aspect of Buddhist meditative training and spiritual realization. Other key doctrines related to this are the “spontaneous here-and-now manifestation of Zen enlightenment” (J. genjōkōan 現成公案), the “eternal moment of meditation” (J. gyōji no ima 行事の今), the “immediacy of awakening” (J. nikon 而今), and “impermanence-Buddha-nature” (J. mujō-busshō 無常仏性). In addition to looking at Dōgen’s poetic writings on aesthetic experience, later writings on karma and supernaturalism will be briefly examined for their contributions to his philosophical discussions of mystical awareness and the issues of commitment and responsibility involved in authentic religious practice.