The Eight Qualities of a Great Person

All the various buddhas are extraordinary people. As there are eight realizations, or qualities, of which these exceptional people become aware, they have been referred to as the eight qualities of a great person. Becoming aware of these dharmas becomes the cause for (entering) nirvana. This was the final teaching and testament of our first teacher, Shakyamuni Buddha, on the evening he entered nirvana.

1. Having Few Desires—Shoyoku 

The first quality is having few desires. That is, not wildly chasing after the objects of one’s desires [of the five senses] that have not yet been fulfilled is what is called having few desires.

The Buddha expounded, “Monks, here is something you need to be aware of. A person with many longings or cravings suffers proportionately greater, precisely because he or she seeks greater personal gain or other benefit. When one pursues few desires, there will be less suffering and fewer troubles. Personally having few desires needs to be thoroughly studied and practiced. Moreover, not following those cravings engenders uncountable merits. A person with few cravings will never try to flatter or ingratiate oneself with others. Nor would one of few desires be dragged around by the cravings of the five senses. One whose heart acts with few desires is always at peace and has few anxieties or misgivings. And regarding various matters, such a person feels no need for more; one always has more than enough. In a word, one with few desires is virtually in nirvana. This is what is called having few desires.”

2. Knowing One Has Enough—Chisoku 

The second realization of a great person is knowing when one has enough. Limiting how much to accept of the dharmas (things) one has already received is knowing one has enough. The Buddha has said: “Monks, if you wish to be rid of various pain and suffering, then you need to see clearly that you have enough.” This dharma of knowing when one has enough is precisely where you will find the greatest wealth, happiness, and peace of mind.

Despite having to sleep on the ground, a person who knows when to be satisfied will find comfort and be at ease. And, to the contrary, a person who does not know what is sufficient will never be at ease and always be unsatisfied, even if they live in a gorgeous mansion. Despite having great wealth, a person not knowing when to be satisfied is, in fact, impoverished. On the other hand, though a person may be materially poor, if they know what it means to have enough, then that person is truly rich. One who does not know having enough will always be pulled around by the five senses, only to be pitied by those who understand the meaning of having enough. This is what is referred to as knowing one has enough.

3. Appreciating Serenity/Quietude—Gyojakujo 

The third quality is enjoying peace of mind. Avoiding noisy, bustling places that confuse the mind and living alone in a quiet, serene dwelling is called enjoying peace of mind.

The Buddha said, “Monks, if you wish to enjoy true tranquility, unaffected by the conditions around you, then clearly it is critical to live in a quiet place, apart from all the noise and clamor that surrounds you internally and externally. One of calm demeanor has always been highly respected by Indra and many other devas. For this reason, surely it is essential to put aside all personal affairs, find a quiet place to live, and ponder how to relieve the sources of suffering. If you take pleasure in being in a group, you will surely encounter the disharmony and suffering of the group. It is like a gathering of birds that nest in a large tree, eventually the tree will wither, and the limbs will come crashing down from the stress. Many people will sink into the depths of suffering due to the fetters and restrictions of society. It can be compared to an old elephant stuck in the mud and unable to extract itself from its depths. This is called living detached from both sensual desires and worldly affairs.”

4. Making Diligent Effort—Shojin

The fourth realization is one of persevering. In all matters, continually striving to carry out deeds that are true and wholesome is making diligent effort. Sho means to be energetic and concentrated—not being sloppy or crude [in one’s actions]. Jin means to deepen and improve [one’s attitude] without backsliding or giving up.

The Buddha said, “Monks, when you practice with diligence, there is nothing that is difficult. For that reason, it is critical that you persevere in your practice. By way of illustration, it is like water flowing constantly over a rock; even if it is just a trickle, eventually it will pierce the rock. Or, for example, if the mind of the practitioner is only sometimes energetic but at other times lets up, it can be compared to one who, when attempting to light a fire, often stops twirling the stick before the fire catches hold; no matter how much one may want to have the fire, no fire will result if one continues in such a way. This is called persevering and making wholehearted effort.”

5. Not Losing Sight of True Dharma—Fumonen 

The fifth quality is also called observing the true teaching. This is also called keeping true dharma. Maintaining and not losing sight of true dharma is called practicing the true teaching.

This is also called not losing sight of the teaching.

The Buddha said, “Monks, in searching for a true teacher and good protector, there is nothing better than always being mindful of the dharma. Those who stay aware and are not careless or forgetful in their actions will not be torn apart by the various thieves of greed, ignorance, or anger.

“For that reason, Monks, you should take in and be ever mindful of the teaching. Those who lose sight of staying aware will lose all merit and benefit as well. As a result of constantly remaining determined and mindful, though you may be among the thieves of the five senses, you will never suffer harm from them. It is like wearing armor and being in a strong encampment: There will be nothing to fear. This is called not losing sight of the true dharma.”

6. Concentrating on Settling in Dhyana—Shuzenjo 

The sixth realization is practicing dhyana—samadhi [zazen]. Abiding in buddhadharma and remaining undisturbed is called settling in dhyana.

The Buddha said, “Monks, those who wish to settle the confusions of the mind need to sit quietly in dhyana. Having contemplated thoroughly the functioning of one’s mind, you will come to know well the rise and fall of all worldly phenomena. For that reason, you must make diligent effort to concentrate on and carry out various forms of settling in dhyana. Concentrating on dhyana, the mind will no longer be lost in confusion. It is like a house that has little water; the owner will build a dam or barrier to prevent the water from escaping. Practitioners must do the same. For the sake of the water of wisdom, practice dhyana—samadhi—so that nothing may leak out. This is called concentrating on settling in dhyana.”

Those who stay aware and are not careless or forgetful in their actions will not be torn apart by the various thieves of greed, ignorance, or anger.

7. Practicing Wisdom—Shuchi’e 

The seventh quality is to embody the wisdom of liberation (from one’s attachments)—shuchi’e. Realization based on hearing the teaching of buddhadharma and contemplating and practicing it is wisdom.

The Buddha said, “Monks, if you have wisdom, you will never become greedy. You must constantly reflect on yourself and never allow the loss of wisdom. That is how you will be liberated through my dharma. One who does not act like this cannot be said to be a person of the Way. Nor can such a person be called a lay follower either. There is no name for one who does not carry out wisdom.

“True wisdom, like a strong and durable boat, will ferry you and others across the sea of sickness, old age, and death. It is like a brilliant lamp that lights up ignorance and darkness. It is medicinal for all who are sick and infirm. It is like cutting down the tree of ignorance, hatred, and cravings with a sharp axe. For this reason, it is important to increase even more the wisdom derived from hearing the dharma, contemplating deeply and carrying out true actions. If there is one who embodies wisdom, though he or she is only human and sees with a human eye, that person is one who can see. This is called wisdom.”

8. Not Engaging in Spurious Talk or Useless Argument—Fukeron 

The eighth quality is not involving oneself in spurious talk or useless argument that is not beneficial. To realize the Buddha’s teaching and not get caught up in illusory discrimination is not engaging in useless argument. To pursue the true reality of dharma is nothing other than not getting involved in useless discussion.

The Buddha said, “Monks, the mind that partakes in useless or frivolous discussion will only become confused and scattered. Even though you may have decided to leave home, you will never be emancipated. Monks, throw away and distance yourself from all such useless and confusing discussions. If you wish to enjoy the peace and serenity of nirvana, all you need to do is wipe out the sickness of idle talk or useless discussion. This is what is called not engaging in useless argument.”

 These are the eight qualities of a great person. Within each, all the others are contained; hence, there is a total of sixty-four. From a broader perspective, the qualities are unlimited; however, in short, there are sixty-four. This final teaching and guidance of our great teacher Shakyamuni is, moreover, the teaching of the Mahayana. This was the ultimate and final teaching given on the evening of the fifteenth day of February. Shakyamuni gave no further sermons and entered parinirvana.

♦

From The Roots of Goodness: Zen Master Dogen’s Teaching on the Eight Qualities of a Great Person by Eihei Dogen Zenji, commentary by Kosho Uchiyama Roshi, translated with an introduction by Daitsu Tom Wright. Translation © 2025 by Daitsu Tom Wright. Reprinted in arrangement with Shambhala Publications, Inc.