By Steven Heine
D=ogen (1200-1253), the founding father of the S=ot=o Zen sect in Japan, is mainly recognized for introducing to jap Buddhism a number of the texts and practices that he found in China. Heine reconstructs the context of D=ogen's travels to and reflections on China via a severe examine conventional assets either via and approximately D=ogen in mild of contemporary eastern scholarship. whereas many experiences emphasize the original good points of D=ogen's eastern impacts, this booklet calls recognition to the way in which chinese language and eastern components have been fused in D=ogen's spiritual imaginative and prescient. It finds many new fabrics and insights into Dogen's major writings, together with the a number of variations of the Sh=ob=ogenz=o, and the way and while this seminal textual content used to be created by means of D=ogen and was once edited and interpreted by way of his disciples. This e-book is the end result of the author's thirty years of study on D=ogen and offers the reader with a finished method of the master's lifestyles works and an knowing of the final profession trajectory of 1 of an important figures within the background of Buddhism and Asian spiritual idea.
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Extra resources for Did Dogen Go to China?: What He Wrote and When He Wrote It
Early Ch’an and Zen Travelers Japanese Monks to China Chinese Monks to Japan Eisai, 1168, 1187–1191 Kakua, 1171 Do¯gen, 1223–1227 Enni, 1235–1241 Shinchi, 1249–1254 Lan-hsi, arrived 1246 Wu-an, arrived 1260 Wu-hsu¨eh, arrived 1279 Did Not Travel No¯nin, did not go to China but sent disciples in 1190s 20 historical and methodological issues firsthand experience on the mainland, and he was also refuted for advocating a path of antinomianism by denigrating the role of the precepts. 21 Indirect criticism of deficient tendencies in the Daruma school played a major role in the writings of Eisai, particularly the Ko¯zen gokokuron of 1198, and those of Do¯gen, especially in works such as Bendo¯wa and Sho¯bo¯genzo¯ “Sokushinzebutsu” from the early 1230s, several years after his return to Japan.
Ch’ing-kuei, J. shingi) for monastic discipline and rules for behavior. The first three genres contain overlapping materials that feature the role of encounter dialogues, which are presented with different kinds of emphasis. 35 Much of this content also appeared in the pan-Buddhist genre of monk biography records, especially the Sung kao-seng chuan of 988. The fourth genre is represented primarily by the Ch’an-yu¨an ch’ing-kuei (J. Zen’en shingi, in Taisho¯ vol. 80, no. 2543) composed in 1103 by Tsung-tse.
40 Generally, the records of Ch’an discourse do not include collections of jishu lectures, although these were commonly delivered in Chinese temples. Thus the Sho¯bo¯genzo¯ is unique and significant for the picture it offers of a Zen master at the peak of philosophical inventiveness and rhetorical improvisation that plays off the traditional canon. , “small assembly”) or yo¯san (lit. “evening assembly”), which also features novel interpretations of encounter dialogues. Note in Table 1 that the sermons contained in the Sho¯bo¯genzo¯ zuimonki were delivered during the years 1234–1238, when there was a hiatus between the initial delivery of jishu sermons in 1233 and the resumption of this style at the end of the decade.