Already a scholar of the Chinese classics, he now turned to the literature of Tendai Buddhism. But soon he was snagged on a problem that has haunted theologians East and West for many centuries. In Christian terms it is the Calvinist question of whether man is already saved by predestination or whether he must earn his salvation. Dogen formulated this in a Buddhist context as follows:
_As I study both the exoteric and the esoteric schools of Buddhism, they maintain that man is endowed with the Dharma-nature by birth. If this is the case, why had the Buddhas of all ages--undoubtedly in possession of enlightenment--to seek enlightenment and engage in spiritual practice_?3
In other words, if man already has the Buddha nature, why must he struggle to realize it by arduous disciplines? Conversely, if the Buddha nature must be acquired, how can it be inherent in all things, as was taught?
This perplexing paradox, which no one in Japan's Tendai "Vatican" on Mt. Hiei could resolve, finally drove Dogen wandering in search of other teachers. He initially stopped at Eisai's temple, Kennin-ji, long enough to be taught the basics of Rinzai Zen practice, but then he traveled on. Eventually, though, he returned to Kennin-ji, and in 1217, began Zen study under Eisai's disciple, Myozen (1184-1225). Of his relationship with this Rinzai master he later declared:
_Ever since I awakened to the Bodhi-mind and sought the supreme Truth I made many visits to Buddhist masters throughout the country. It was thus that I happened to meet the Venerable Myozen at Kennin-ji. Nine years quickly passed as I studied the Way under him. During that period I had the opportunity to learn from him, to some extent, the training methods of the Rinzai Zen sect. To the Venerable Myozen, leading disciple of my late master Eisai, was rightly transmitted the highest supreme Law and he was unparalleled among his fellow disciples in learning and virtue.4
_Dogen may have been impressed as much by the legend of Eisai as by the shouting and beating of the Rinzai sect, for he often sprinkled stories about Eisai through his writings and sermons thereafter.
But Dogen still could not find contentment, even with the Rinzai he received at Kennin-ji, and at age twenty-three he resolved to go to China and experience Ch'an teachings firsthand. So in the spring of 1223 he and Myozen shipped out for China, intending to visit Buddhist establishments there. (Another reason for his hasty decision to go to China for study may have been a series of political upheavals involving armed monks, which resulted in some of his high-placed relations being banished--while a series of executions took place.)5