Editing Dōgen (section)

===Buddha-nature===
For Dōgen, [[buddha-nature]] or ''busshō'' ({{lang|ja|佛性}}) is all of reality, "all things" ({{lang|ja|悉有}}).<ref name=":1">{{cite journal |first=Takashi James |last=Kodera |url=https://terebess.hu/zen/dogen/Kodera-Dogen.pdf |title=The Buddha-nature in Dogen's Shobogenzo |archive-url=https://web.archive.org/web/20220214102005/https://terebess.hu/zen/dogen/Kodera-Dogen.pdf |archive-date=14 February 2022 |journal=Japanese Journal of Religious Studies |volume=4 |issue=4 |date=December 1977 |doi=10.18874/jjrs.4.4.1977.267-292 }}</ref> In the ''[[Shōbōgenzō]]'', Dōgen writes that "whole-being is the Buddha-nature" and that even inanimate objects (rocks, sand, water) are an expression of Buddha-nature. He rejected any view that saw buddha-nature as a permanent, substantial inner self or ground. Dōgen describes buddha-nature as "vast emptiness", "the world of becoming" and writes that "impermanence is in itself Buddha-nature".<ref>{{harvp|Dumoulin|2005|pp=82, 85}}</ref> He writes in ''[[Busshō_(Shōbōgenzō)|Busshō]]'',

<blockquote>Therefore, the very impermanency of grass and tree, thicket and forest is the Buddha nature. The very impermanency of men and things, body and mind, is the Buddha nature. Nature and lands, mountains and rivers, are impermanent because they are the Buddha nature. Supreme and complete enlightenment, because it is impermanent, is the Buddha nature.<ref>{{harvp|Waddell|Abe|1976|p=93}}</ref></blockquote>Takashi James Kodera writes that the main source of Dōgen's understanding of buddha-nature is a passage from the ''[[Mahāyāna Mahāparinirvāṇa Sūtra|Nirvana sutra]]'' which was widely understood as stating that all sentient beings possess buddha-nature.<ref name=":1" /> However, Dōgen interpreted the passage differently, rendering it as follows: <blockquote>All are ({{lang|ja|一 切}}) sentient beings, ({{lang|ja|衆生}}) all things are ({{lang|ja|悉有}}) the Buddha-nature ({{lang|ja|佛性}}); the Tathagata ({{lang|ja|如来}}) abides constantly ({{lang|ja|常住}}), is non-existent ({{lang|ja|無}}) yet existent ({{lang|ja|有}}), and is change ({{lang|ja|變易}}).<ref name=":1" /> </blockquote>Kodera explains that "whereas in the conventional reading the Buddha-nature is understood as a permanent essence inherent in all sentient beings, Dōgen contends that all things are the Buddha-nature. In the former reading, the Buddha-nature is a change less potential, but in the latter, it is the eternally arising and perishing actuality of all things in the world."<ref name=":1" />

Thus for Dōgen buddha-nature includes everything, the totality of "all things", including inanimate objects like grass, trees and land (which are also "mind" for Dōgen).<ref name=":1" />