Even more than the essay of 1240, we can see the of 1231, Raihaito kuzui Bendowa first surviving written statement, as proclaiming the nature of the practice he Dogen’s intended to encourage in his new community and the Buddhist insights he thought essential to enact there. It is very significant that in the Dogen clearly states the Bendowa instruction he has received from the it comes to realizing the Buddha ancestors: “When Dharma, make no distinction between male and female, or between the exalted and the This proclamation affirms the commitment of true Chan and Zen masters to lowly.” teaching lay women and men and supporting their practice, and declares it to be a necessary commitment for one who wants to teach and practice as the buddhas do. As Schireson enacting his understanding of equality in his community, full writes: “Without and true expression of the teaching would be Following on this Buddha’s compromised.” strong proclamation, in 1240 Dogen took a further step in the He Raihai tokuzui: proclaimed awakened women to be fully equal to awakened men as teachers for those not yet awakened. 2.Reading the in conjunction with the Raihaitokuzui Eihei koroku Another set of texts that predates the essay is two, or Raihai tokuzui Dogen’s possibly (J. Ch. to his nun disciple Ryonen. These three, “Dharma Words” hogo, fayu) were all probably written before the and they deploy language and themes Raihai tokuzui, that are developed at more length in that essay. Again we find in to hogo Dogen’s Ryonen references to stories and language that are brought up by Dahui and Hongzhi in support of women and their practice.
Even more than the Raihaito kuzui essay of 1240, we can see the Bendowa of 1231, Dogen’s first surviving written statement, as proclaiming the nature of the practice he intended to encourage in his new community and the Buddhist insights he thought essential to enact there. It is very significant that in the Bendowa Dogen clearly states the instruction he has received from the ancestors: “When it comes to realizing the Buddha Dharma, make no distinction between male and female, or between the exalted and the lowly.” This proclamation affirms the commitment of true Chan and Zen masters to teaching lay women and men and supporting their practice, and declares it to be a necessary commitment for one who wants to teach and practice as the buddhas do. As Schireson writes: “Without enacting his understanding of equality in his community, full and true expression of the Buddha’s teaching would be compromised.” Following on this strong proclamation, in 1240 Dogen took a further step in the Raihai tokuzui: He proclaimed awakened women to be fully equal to awakened men as teachers for those not yet awakened. 2.Reading the Raihaitokuzui in conjunction with the Eihei koroku Another set of texts that predates the Raihai tokuzui essay is Dogen’s two, or possibly three, “Dharma Words” (J. hogo, Ch. fayu) to his nun disciple Ryonen. These were all probably written before the Raihai tokuzui, and they deploy language and themes that are developed at more length in that essay. Again we find in Dogen’s hogo to Ryonen references to stories and language that are brought up by Dahui and Hongzhi in support of women and their practice.