Dogen quotes:

There is a simple way to become 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 designing thoughts or worries, you will be called a buddha. Do not seek anything else.

Do not follow the ideas of others, but learn to listen to the voice within yourself. Your body and mind will become clear and you will realize the unity of all things.

The color of the mountains is Buddha's body; the sound of running water is his great speech.

Just practice good, do good for others, without thinking of making yourself known so that you may gain reward. Really bring benefit to others, gaining nothing for yourself. This is the primary requisite for breaking free of attachments to the Self.

The true person is Not anyone in particular; But like the deep blue color Of the limitless sky, It is everyone, Everywhere in the world.

If you want to travel the Way of Buddhas and Zen masters, then expect nothing, seek nothing, and grasp nothing.

If you cannot find the truth within yourself, where else do you expect to find it?

Know that the true dharma emerges of itself [during the practice of zazen], clearing away hindrances and distractions.

Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment.

When you paint Spring, do not paint willows, plums, peaches, or apricots - just paint Spring.

Every man possesses the Buddha-nature. Do not demean yourselves.

In a snowfall that covers the winter grass a white heron uses his own whiteness to disappear.

I haven't got any Buddhism. I live by letting things happen.

In a mind clear as still water, even the waves, breaking, are reflecting its light.

Something you want badly enough can always be gained. No matter how fierce the enemy, how remote the beautiful lady, or how carefully guarded the treasure, there is always a means to the goal for the earnest seeker. The unseen help of the guardian gods of heaven and earth assure fulfillment.

There are thousands upon thousands of students who have practiced meditation and obtained its fruits. Do not doubt its possibilities because of the simplicity of the method. If you can not find the truth right where you are, where else do you expect to find it?

Mountains and oceans have whole worlds of innumerable wondrous features. We should understand that it is not only our distant surroundings that are like this, but even what is right here, even a single drop of water.

Clearly I know, the mind is mountains, rivers, and the great earth; sun, moon, and stars.

Your body is like a dew-drop on the morning grass, your life is as brief as a flash of lightning. Momentary and vain, it is lost in a moment. (From 'Fukan zazengi')

When you paint Spring, do not paint willows, plums, peaches, or apricots, but just paint Spring. To paint willows, plums, peaches, or apricots is to paint willows, plums, peaches, or apricots - it is not yet painting Spring.

When we discover that the truth is already in us, we are all at once our original selves.

Those who seek the easy way do not seek the true way.

Do not think you will necessarily be aware of your own enlightenment.

Do not view mountains from the scale of human thought.

What is reality? An icicle forming in fire.

Do not arouse disdainful mind when you prepare a broth of wild grasses; do not arouse joyful mind when you prepare a fine cream soup.

IF YOU WOULD BE FREE OF GREED, FIRST YOU HAVE TO LEAVE EGOTISM BEHIND. THE BEST MENTAL EXERCISE FOR RELINQUISHING EGOTISM IS CONTEMPLATING IMPERMANENCE.

When mountains and waters are painted, blue, green, and red paints are used, strange rocks and wondrous stones are used, the four jewels and the seven treasures are used. Rice-cakes are painted in the same manner. When a person is painted, the four great elements and five skandhas are used.

A fool sees himself as another, but a wise man sees others as himself.

One must be deeply aware of the impermanence of the world.

Only those who have the great capacity of genuine trust can enter this realm [the realm of the buddhas]. Those who have no trust are unable to accept it, however much they hear it.

Though it has no thought of keeping watch, it's not for naught that the scarecrow stands in the grain field.

A flower falls, even though we love it; and a weed grows, even though we do not love it.

You should study not only that you become a mother when your child is born, but also that you become a child.

Continuous practice, day after day, is the most appropriate way of expressing gratitude. This means that you practice continuously, without wasting a single day of your life, without using it for your own sake. Why is it so? Your life is a fortunate outcome of the continuous practice of the past. You should express your gratitude immediately.

To study the self is to forget the self. To forget the self is to be enlightened by the ten thousand things.

Mountains and rivers at this very moment are the actualization of the world of the ancient Buddhas. Each, abiding in its phenomenal expression, realizes completeness.

Just as parents care for their children, you should bear in mind the whole universe.

Yet, though it is like this, simply, flowers fall amid our longing and weeds spring up amid our antipathy.

The whole moon and the entire sky are reflected in one dewdrop on the grass.

But do not ask me where I am going, As I travel in this limitless world, Where every step I take is my home.

Life and death are nothing but the mind. Years, months, days, and hours are nothing but the mind. Dreams, illusions, and mirages are nothing but the mind. The bubbles of water and the flames of fire are nothing but the mind. The flowers of the spring and the moon of the autumn are nothing but the mind. Confusions and dangers are nothing but the mind.

If you cannot find the truth right where you are, where else do you expect to find it?

Life and death are of supreme importance. Time swiftly passes by and opportunity is lost. Each of us should strive to awaken. Awaken. Take heed, do not squander your life.

If you want to do a certain thing, you first have to be a certain person. Once you become that certain person, you will not care anymore about doing that certain thing.

To study Buddhism is to study ourselves. To study ourselves is to forget ourselves.

To escape from the world means that one's mind is not concerned with the opinions of the world.

Do no harmful actions, do not become attached to the cycle of death and rebirth, show kindness, respect the old and have compassion for the young, do not have a heart that rejects or a heart that covets and have no worry or sadness in your heart. This is what is called enlightenment. Do not seek it elsewhere.

Students, when you want to say something, think about it three times before you say it. Speak only if your words will benefit yourselves and others. Do not speak if it brings no benefit.

That you carry yourself forward and experience the myriad things is delusion. That the myriad things come forward and experience themselves is awakening

If he cannot stop the mind that seeks after fame and profit, he will spend his life without finding peace.

When both body and mind are at peace, all things appear as they are: perfect, complete, lacking nothing.

Although its light is wide and great, the Moon is reflected in a puddle one inch wide. The whole Moon and the entire sky is reflected in one dew drop on the grass.

Prefer to be defeated in the presence of the wise than to excel among fools.

Be mindful of the passing of time, and engage yourself in zazen as though you are saving your head from fire.

When one first seeks the truth, one separates oneself from it.

In the mundane, nothing is sacred. In sacredness, nothing is mundane.

Practice and enlightenment are not two.

Yet you must not cling to the words of the old sages either; they, too, may not be right. Even if you believe them, you should be alert so that , in the event that something superior comes along, you may follow that.

Do not travel to other dusty lands, forsaking your own sitting place; if you cannot find the truth where you are now, you will never find it.

Since it is the practice of enlightenment, that practice has no beginning and since it is enlightenment within the practice, that realization has no end.

Set aside all involvements and let the myriad things rest. Zazen is not thinking of good, not thinking of bad. It is not conscious endeavour. It is not introspection. Do not desire to become a buddha; let sitting or lying down drop away. Be moderate in eating and drinking. Be mindful of the passing of time, and engage yourself in zazen as though you are saving your head from fire.

Do not be amazed by the true dragon.

There are those who, attracted by grass, flowers, mountains, and waters, flow into the Buddha Way.

Let your heart go out and abide in things. Let things return and abide in your heart.

What you think in your own mind to be good, or what people of the world think is good, is not necessarily good.

Look for Buddha outside your own mind, and Buddha becomes the devil.

Students today should live fully every moment of time. This dew-like life fades away; time speeds swiftly. In this short life of ours, avoid involvement in superfluous things and just study the Way.

I asked, "What are words?" The tenzo said, "One, two, three, four, five." I asked again, "What is practice?" "Nothing in the entire universe is hidden."

Truth is not far away. It is nearer than near. There is no need to attain it, since not one of your steps leads away from it.

People who truly follow the Way would do well to conceal the fact that they are Buddhists.

When you walk in the mist, you get wet.

There is no beginning to practice nor end to enlightenment; There is no beginning to enlightenment nor end to practice.

A zen master's life is one continuous mistake.

People like what is not true and they don't like what is true.

To be in harmony with the wholeness of things is not to have anxiety over imperfections.

No matter how bad a state of mind you may get into, if you keep strong and hold out, eventually the floating clouds must vanish and the withering wind must cease.

Nothing in the entire universe is hidden.

Emptiness is bound to bloom, like hundreds of grasses blossoming.

Your body is like a dew-drop on the morning grass, your life is as brief as a flash of lightning. Momentary and vain, it is lost in a moment.

Meditation is not a way to enlightenment, Nor is it a method of achieving anything at all. It is peace itself. It is the actualization of wisdom, The ultimate truth of the oneness of all things.

We must always be disturbed by the truth.

The recognition of the coming and going of things is a first step in training and practice.

To start from the self and try to understand all things is delusion. To let the self be awakened by all things is enlightenment.

A fish swims in the ocean, and no matter how far it swims there is no end to the water. A bird flies in the sky, and no matter how far it flies there is no end to the air. However the fish and the bird have never left their elements. Thus each of them totally covers its full range, and each of them totally experiences its realm... Know that water is life and air is life. The bird is life and the fish is life. Life must be the bird and life must be the fish... practice, enlightenment and people are like this.

In the stream, Rushing past To the dusty world, My fleeting form Casts no reflection.

Those who see worldly life as an obstacle to Dharma see no Dharma in everyday actions. They have not yet discovered that there are no everyday actions outside of Dharma.

The coming and going of birth and death is a painting. Unsurpassed enlightenment is a painting. The entire phenomenal universe and the empty sky are nothing but a painting.

Understand clearly that when a great need appears a great use appears also; when there is small need there is small use; it is obvious, then, that full use is made of all things at all times according to the necessity thereof.

Enlightenment is intimacy with all things.

Forgetting oneself is opening oneself

There are mountains hidden in mountains. There are mountains hidden in hiddenness. This is complete understanding.

The zazen I speak of is not learning meditation. It is simply the Dharma gate of repose and bliss, the practice-realization of totally culminated enlightenment. It is the manifestation of ultimate reality. Traps and snares can never reach it. Once its heart is grasped, you are like the dragon when he gains the water, like the tiger when she enters the mountain. For you must know that just there (in zazen) the right Dharma is manifesting itself and that, from the first, dullness and distraction are struck aside.

If you do not get it from yourself, where will you go for it?

Since we are provided with both a body and a mind, we grasp onto the physical forms we see. Since we are provided with both a body and a mind, we cling to the sounds we hear. As a consequence, we make ourselves inseparable from all things, yet we are not like some shadowy figure 'lodging' in a mirror or like the moon in water. Whenever we witness what is on the one side, its opposite side will be in darkness.

To study the Way is to study the Self. To study the Self is to forget the self. To forget the self is to be enlightened by all things of the universe. To be enlightened by all things of the universe is to cast off the body and mind of the self as well as those of others. Even the traces of enlightenment are wiped out, and life with traceless enlightenment goes on forever and ever

Whenever learners or those beyond learning awaken the mind, for the first time they plant one buddha-nature. Working with the four elements and five clusters, if they practice sincerely they attain enlightenment. Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment. This is because the four elements and five clusters and plants, trees, fences and walls are fellow students; because they are of the same essence, because they are the same mind and the same life, because they are the same body and the same mechanism.

If you want to see things just as they are, then you yourself must practice just as you are.

The one and only thing required is to free oneself from the bondage of mind and body alike, putting the Buddha's own seal upon yourself. If you do this as you sit in ecstatic meditation, the whole universe itself scattered through the infinity of space turns into enlightenment. This is what I mean by the Buddha's seal.

Time is three eyes and eight elbows.

Realization doesn't destroy the individual any more than the reflection of the moon breaks a drop of water. A drop of water can reflect the whole sky.

Do not miss the opportunity of offering even a single drop into the ocean of merit or a grain atop the mountain of the roots of beneficial activity.

When you ride in a boat and watch the shore, you might assume that the shore is moving. But when you keep your eyes closely on the boat, you can see that the boat moves. Similarly, if you examine many things with a confused mind, you might suppose that your mind and nature are permanent. But when you practice intimately and return to where you are, it will be clear that there is nothing that has unchanging self.

In doing zazen it is desirable to have a quiet room. You should be temperate in eating and drinking, forsaking all delusive relationships. Setting everything aside, think of neither good nor evil, right nor wrong. Thus having stopped the various functions of your mind, five up even the idea of becoming a Buddha.

Coming, going, the waterbirds don't leave a trace, don't follow a path.

Sitting is the gateway of truth to total liberation.

Refraining from all evil, not clinging to birth and death, working in deep compassion for all sentient beings, respecting those over you and pitying those below you, without any detesting or desiring, worrying or lamentation - this is what is called Buddha. Do not search beyond it.

When the old plum tree blooms, the entire world blooms.

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 actualized by myriad things. When actualized by myriad things, your body and mind as well as the bodies and minds of others drop away. No trace of realization remains, and this no trace continues endlessly.

Studying the Buddha way is studying oneself. Studying oneself is forgetting oneself. Forgetting oneself is being enlightened by all things. Being enlightened by all things is to shed the body-mind of oneself, and those of others. No trace of enlightenment remains, and this traceless enlightenment continues endlessly.

Learn the backward step that turns your light inward to illuminate your self. Body and mind of themselves will drop away, and your original face will be manifest.

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 dharma eye a single grain of dust.

You should stop searching for phrases and chasing after words. Take the backward step and turn the light inward. Your body-mind of itself will drop off and your original face will appear. If you want to attain just this, immediately practice just this.

Handle even a single leaf of green in such a way that it manifests the body of the Buddha. This in turn allows the Buddha to manifest through the leaf.

Through one word, or seven words, or three times five, even if you investigate thoroughly myriad forms, nothing can be depended upon. Night advances, the moon glows and falls into the ocean. The black dragon jewel you have been searching for, is everywhere.

Consider that nirvana is itself no other than our life.

If we seek the Buddha outside the mind, the Buddha changes into a devil.

What is the way of the Buddha? It is to study the self. What is the study of the self? It is to forget oneself. To forget oneself is to enlightened by everything in the world.

In the assemblies of the enlightened ones there have been many cases of mastering the Way bringing forth the heart of plants and trees; this is what awakening the mind for enlightenment is like. The fifth patriarch of Zen was once a pine-planting wayfarer; Rinzai worked on planting cedars and pines on Mount Obaku. . . . Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment.