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Critical Buddhism: en.wikipedia.org/wiki/Critical_Buddhism

Shobogenzo Shoji (Living and dying): antaiji.org/en/classics/shoji/

When you let go of your body and mind and forget them completely and you throw yourself into the Buddha’s abode, then everything is done from the side of Buddha and you just follow along without effort or anxiety – you break free from life’s suffering and are Buddha yourself. How can you then have any hindrance in your mind?

There is a very easy way to be a Buddha: Do not do any evil. Do not try to cling to life and death but, with deep compassion, work for all beings. Respect your elders and sympathize with those younger. When you do neither deny things nor seek them or think and worry about them – then you are called a buddha. Don’t look for anything else.

Different translations of Sobogenzo Zazenshin:
„The Lancet of Zazen“ translated by Carl Bielefeldt (terebess.hu/zen/dogen/KS-Zazenshin.html):
„…There is someone in „nonthinking“, and this someone maintains us.“
„A needle for Zazen“ translated by Gudo Nishijima (thezensite.com/ZenTeachings/Dogen_Teachings/Shobogenzo_2_NC.pdf):
„…In „non-thinking“ there is someone, and that someone is maintaining and relying upon me.“
„On Wanshi’s ‘Kindly Advice for Doing Seated Meditation’ “ translated by Hubert Nearman (shastaabbey.org/pdf/shoboAll.pdf):
„…There is a someone involved in not deliberately trying to think about something, and that someone is maintaining and supporting an I. “

Negative (apophatic) theology: en.wikipedia.org/wiki/Apophatic_theology

Adult practice: antaiji.org/archives/eng/adult0.shtml

Nishijima translation of the Shobogenzo: thezensite.com/ZenTeachings/Dogen_Teachings/Shobogenzo_2_NC.pdf

Shasta abbey translation of the Shobogenzo: shastaabbey.org/pdf/shoboAll.pdf

There were people who were still going to India after the P’u-t’ung era of the Liang dynasty, and for what? This was foolishness in the extreme. Depending on how their bad karma led them, they wandered about in foreign countries. Step by step, they proceeded down false paths that were an insult to the Dharma; step by step, they were running away from their Father’s True Home. And what, pray, was gained by their going off to India? Nothing but suffering the hardships from crossing great mountains and obstructing waters. Without examining the principle that India had already come to the East, they did not clearly see what the eastern advance of the Buddha Dharma was, so that they futilely wandered about, lost in the labyrinths of India. Although they had a reputation for seeking the Buddha Dharma, they lacked an earnest desire for the Way-seeking Mind, so that they did not meet any genuine Masters in India, and vainly encountered only pedantic
teachers of Scriptures and cerebral scholars. Even though genuine Masters were still present in India, these travelers lacked the true spirit that seeks the True Teaching, and, as a result, the True Teaching did not come within their grasp. Some claimed that they had met a genuine Master upon their arrival in India, but we have yet to hear who those Masters were. Had they met genuine Masters, they would naturally have named names, but there have been no such names mentioned because there were no such encounters.

Further, after our Ancestral Master came from the West, there were many monks in China […]