Dōgen Zenji was a Japanese Buddhist monk, scholar, poet, philosopher, and member of the Japanese Zen Sōtō Academy. Originally ordained as a monk in Kyoto's Tendai Monastery, he was eventually unhappy with his teaching, and travelled to China to try out what he felt was a more pure Buddhism. He remained there for five years, and finally taught under the renowned Chinese Caodong lineage teacher Tiantong Rujing. After returning to Japan, through literary works such as Fukan zazengi and Bendōwa, he began promoting sitting meditation practise. He finally broke entirely from the influential Tendai School and left Kyoto for the mountainous countryside after many years of likely conflict between himself and the state, where he founded the Eihei-ji monastery, which today remains the head temple of the Sōtō school. Dōgen is known for his prolific writing including his most famous book, the collection of ninety-five essays called Shōbōgenzō, but also Eihei Kōroku, a collection of his lectures, poetry and commentaries, and Eihei Shingi, among others, the first Zen monastic code in Japan. Life with Dōgen recorded numerous miraculous events and auspicious signs, some of which were very famous. According to Bodiford, "Monks and laymen identified such incidents as testaments to his profound divine power, which helped to confirm the prestige of Dōgen's teachings against competing claims brought up by members of the Buddhist community and other outcast cultures. Bodiford further notes that the supernatural events at Eiheiji helped to identify the temple as a cultic centre, putting it on a par with it. Another famous incident occurred when he was heading back to Japan from China. The ship that he had been on was trapped in a hurricane. In this situation the storm was so bad, that the crew feared the ship would crash and kill them all. Then Dōgen started leading Kannon's chanting team, where the Bodhisattva stood before him and some of the group saw her as well. The atmosphere started to calm down after the vision appeared, and those aboard were of the view that they had been rescued because of the existence of Bodhisattva Avalokiteshwara. This storey is repeated in official works funded by the Sōtō Shū Head Office and in an Eihei-ji Temple water treatment tank there is also a carving of the event. Additionally, there is a copy of a 14th-century painting of the same Kannon, supposedly commissioned by Dōgen, which includes a piece of calligraphy that may be an initial in Dōgen's own hand, indicating his gratitude to Avalokiteshwara. Dōgen's interpretation of being-time or time-being is a major element of his metaphysics in the Shōbōgenzō. According to common interpretation, here "Uji" means time is time itself and it is time for all things. Uji are all the changing and dynamic things that exist during the cycle of being, it is time for all of the world's beings. Thus, the two words are spoken together to underline that the elements can not be viewed as separate concepts. The aim is not, however, to abstract time and to be like rational objects. This viewpoint was provided by scholars like Steven Heine, Joan Stambaugh and others, and served as a rationale for comparing Martin Heidegger's study of Dōgen with that of "Dasein." Recently, however, Rein Raud stated that this understanding is not right, and that Dōgen claims that all life is momentary, suggesting that such a reading would make quite a few quite cryptic passages of Shōbōgenzō quite clear. Dogen's view of morality is discussed in the Shōbōgenzō text as one that needs to be practised inwardly so that it can manifest itself externally. In other words, morality is both internal and external in the sense that good internal arrangements should be observed, and also the display of such good arrangements.