大本山永平寺ー参道3　Eiheiji Temple　Approach Path3

The Deep Roots of Dōgen’s Conflict with Mount Hiei: A Clash of “Doctrine” and “Institution” The conflict between Dōgen and Mount Hiei’s Enryaku-ji was not merely a struggle for influence. It stemmed from two fundamental issues: a profound doctrinal disagreement and the rapid expansion of Dōgen’s religious community. A Doctrinal Conflict: Doubts About Tendai Teaching The Teaching of Mount Hiei (Original Enlightenment Thought, Hongaku-shisō): “All people are inherently Buddhas from birth; enlightenment is their original nature.” Dōgen’s Question: “If people are already Buddhas by nature, why is rigorous practice such as zazen necessary?” The Break: Dōgen entered Mount Hiei at the age of fourteen but was unable to resolve this contradiction and eventually left the mountain. Later, during his studies in Song China, he found an answer in the teaching that “the very act of sitting in zazen is itself the expression of Buddhahood” (shushō-ittō, the unity of practice and enlightenment). Returning to Japan, he taught this view, which directly challenged established Tendai doctrine. An Institutional Conflict: The Merger with the Nihon Daruma School Rapid Growth of Dōgen’s Community: While teaching at Kōshō-ji Temple in Fukakusa, Kyoto, Dōgen attracted numerous monks from the Nihon Daruma School (the lineage of Dainichi Nōnin), including prominent disciples such as Koun Ejō and Tettsū Gikai. These monks had faced persecution from Mount Hiei and sought refuge under Dōgen. Mount Hiei’s Sense of Threat: As Dōgen’s movement grew rapidly into a significant new force, Mount Hiei came to regard it as a serious challenge to its authority. Tensions escalated, leading to direct acts of hostility, including attacks on Dōgen’s community. The Real Reason for Moving to Echizen: Why a Remote Mountain Region? When Dōgen left Kyoto in 1243 and moved deep into the mountains of Echizen Province (present-day Fukui Prefecture), he did so for reasons beyond escaping persecution. Following His Teacher’s Instruction Dōgen sought to fulfill the teaching of his Chinese master, Tiantong Rujing: “Do not seek the company of kings and ministers. Dwell in remote mountains and valleys, and cultivate true disciples.” For Dōgen, distance from worldly power, prestige, and political influence was a spiritual necessity. The Support of a Powerful Patron A key factor in the move was the support of Hatano Yoshishige, an influential vassal of the Kamakura shogunate and a devoted follower of Dōgen. Hatano offered land in the Shihi district of Echizen Province for the establishment of a new monastic center. Existing Daruma-School Networks Echizen already contained former bases of Dōgen’s new disciples from the Daruma School, as well as established local temples willing to support the community. This provided a favorable environment for relocation. Dōgen’s Journey in Echizen: From Kippo-ji to Eihei-ji After arriving in Echizen, Dōgen further refined and strengthened his vision of Zen practice amid the harsh natural environment. Timeline of Dōgen’s Move Kōshō-ji, Kyoto (Left due to persecution) ↓ Kippo-ji Temple (Yoshimine-dera area) (Approximately one year; continued writing Shōbōgenzō) ↓ Daibutsu-ji Temple (Later renamed Eihei-ji; establishment of a strict monastic community) Winter at Kippo-ji In 1243, Dōgen first took residence at Kippo-ji. Enduring the severe winters and heavy snowfall of the region, he devoted himself to writing. During this period, he completed approximately 28 fascicles of his masterpiece, Shōbōgenzō, nearly one-third of its ninety-five-fascicle collection. Establishment of Daibutsu-ji (Later Eihei-ji) In 1244, with the support of Hatano Yoshishige, Daibutsu-ji was completed. The temple would later be renamed Eihei-ji. There, Dōgen created a rigorous monastic system based on the principle that: “Every aspect of daily life is practice.” From meals and personal hygiene to cleaning and even the use of the toilet, every action was integrated into spiritual training. He established detailed monastic regulations (shingi) to cultivate a pure Zen community. Dōgen consistently declined invitations and opportunities to become closely involved with secular authorities, including the Kamakura government. Until his death from illness in 1253 at the age of fifty-four, he remained in Echizen, practicing and teaching the principle of shikantaza—“just sitting”—together with his disciples.