Eihei Dōgen’s legacy rests above all in a radical reorientation of Buddhist practice and understanding. He taught that practice and enlightenment are not two separate stages but a single reality, so that the very act of zazen is itself the full expression of awakening. This insight, often expressed in terms of practice–realization, shifted the focus from striving toward a distant goal to embodying the Buddha Way in each present moment. His characteristic emphasis on “just sitting” (shikantaza)—meditation without object or goal—became the hallmark of Sōtō Zen and offered a path in which nothing needs to be added to what already is. Closely linked to this is his insistence on Buddha‑nature as inherent in all beings, and on a non‑dual approach in which everyday activities, when undertaken with awareness, are not separate from the Way.

This vision was given literary and institutional form in Dōgen’s writings and in the monastic structures he helped establish. Texts such as the Shōbōgenzō, along with practical instructions for meditation and monastic conduct, became foundational for Sōtō Zen thought and training. Eiheiji, the monastery he founded, together with Sōjiji, came to serve as a central axis for Sōtō practice, preserving systematic training methods that continue to shape monastic life. Over time, Sōtō Zen grew into one of the largest Buddhist schools in Japan, with a vast network of temples and a strong presence in the religious life of both urban and rural communities. Through this institutional consolidation, Dōgen’s distinctive synthesis of rigorous discipline, ethical clarity, and contemplative depth was transmitted across generations.

The influence of Dōgen and Sōtō Zen has extended far beyond the monastery walls into Japanese culture and, eventually, into global spiritual life. In Japan, the Sōtō ethos of simplicity, mindfulness, and quiet attention to ordinary tasks helped shape broader sensibilities, including certain aesthetic and cultural practices. In the wider world, Sōtō Zen spread through teachers who carried Dōgen’s teachings to other continents, where “just sitting” was adopted in many meditation communities. His works, translated and studied internationally, have become important resources for scholars and practitioners interested in non‑dual contemplative practice, the nature of self and time, and the integration of meditation with ethical living. Through this ongoing reception, Dōgen’s legacy continues to function as a living invitation to realize the inseparability of practice and awakening in the midst of everyday life.