According to traditional accounts, the foundation of Dogen's 道元 approach to Zen was formed during his travels to China from 1223 to 1227 and through the attainment of enlightenment under the tutelage of master Ju-ching (如淨). How much do we really know about this trip that is not rooted in Soto sect hagiography? Why are there contradictions in modern biographical studies of Dogen about whether he traveled between the Five Mountains temples in China by land or by a sea route? Are accounts of Dogen's trip not similar to the "Travels" of Marco Polo，another 13th-century visitor of China and observer of Chinese religions, which has been questioned by recent historiographical studies? This paper examines a variety of documents and materials, including the Tokugawa-era Teiho Kenzeiki zue (訂補建撕圖繪) as interpreted by Nara Yasuaki and the recent award-winning book by He Yansheng on Dogen's relation to China, in addition to cataloguing a variety of works by Dogen dealing with his journey and impressions of Ju-ching.
