Memento Mori in Dōgen’s 12 Fascicles Collection

ISSN 1076-9005
Volume 31, 2024

“The Shadow of the Whip:” Memento Mori in Dōgen’s 12 Fascicles Collection (十二卷本集)

Steven Heine
Florida International University

This paper offers a reexamination and reevaluation of the philosophical meaning and significance of Dōgen’s 道元 (1200-1253) last text that was left unfinished shortly before he died and was lost for centuries after that. The main message of the work concerns the inviolability of karmic causality (inga 因果) and the need to offer sincere repentance (zange 懺悔) for offenses committed. For various reasons, I refer to the final text as the 12 Fascicles Collection (Jūnikanbon-shū 十二卷本集) instead of using the customary moniker of the “12-fascicle Shōbōgenzō” (Jūnikanbon Shōbōgenzō 十二卷本正法眼蔵), which implies it is one of several versions of Dōgen’s masterwork. The title of this paper, drawn from a passage in the “Shime (Four Horses)” fascicle of the Collection, highlights that a true Buddhist practitioner learns to respond to an awareness of the imminence of finitude and mortality like a proverbial splendid horse that spontaneously “races off upon seeing the shadow of the whip” (mi ben’ei nigyō 見鞭影而行). This image suggests the steed does not suffer the rider’s reprimands, or to put it another way, a true aspirant need not be prodded to obey the law of causality because he knows how to conduct himself in a principled way in every circumstance. The 12-Fascicles Collection should also be seen as the result of Dōgen’s effort to curate the legacy of his general instructional outlook by rewriting or recasting some of his earlier essays and themes while crafting a timeless primer of basic Buddhist tenets. Its memento mori approach has a resonance with Kamakura-period deathbed practices and morality tales (setsuwa bungaku 説話文学). Read article

One thought on “Memento Mori in Dōgen’s 12 Fascicles Collection”

  1. What does Memento Mori mean? I wasn’t sure what was being pointed to with this.

    With respect to the pointing to karma, and the need to act, did Dōgen point to recognizing your true nature, resting in that, and then actions would come from there, sprung from wisdom and compassion? So the outer practice of ethics was no longer something you took on, it just flows naturally from that realization?

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