By Steven Heine
D?gen (1200-1253), the founding father of the S?t? Zen sect in Japan, is principally recognized for introducing to jap Buddhism a few of the texts and practices that he found in China. Heine reconstructs the context of D?gen's travels to and reflections on China by way of a severe examine conventional resources either through and approximately D?gen in mild of modern jap scholarship. whereas many reports emphasize the original beneficial properties of D?gen's eastern impacts, this ebook calls awareness to the best way chinese language and eastern parts have been fused in D?gen's spiritual imaginative and prescient. It unearths many new fabrics and insights into Dogen's major writings, together with the a number of variants of the Sh?b?genz?, and the way and whilst this seminal textual content used to be created via D?gen and was once edited and interpreted through his disciples. This booklet is the end result of the author's thirty years of study on D?gen and offers the reader with a accomplished method of the master's lifestyles works and an knowing of the final profession trajectory of 1 of an important figures within the historical past of Buddhism and Asian spiritual thought.
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Extra resources for Did Dogen Go to China?: What He Wrote and When He Wrote It
30, Do¯gen makes use of the same word, “I observed with my very own eyes,” in bearing on Ju-ching’s method of admonishing these priests who didn't perform meditation diligently adequate. fifty two As used to be indicated, a complicated point of this version of the master–disciple courting is that, even supposing Do¯gen pointed out Ju-ching in short in his early works, ancient reports show that Do¯gen’s writings didn't position an emphasis on his mentor as a most advantageous instructor or at the unique nature of the transmission ceremony for greater than a decade after his go back. An emphasis on China first turned obvious within the mid-1230s at Ko¯sho¯ji. Sho¯bo¯genzo¯ zuimonki sermons from this part, which was once round the time Do¯gen initiated the presentation of jo¯do¯ sermons accrued within the first quantity of the Eihei ko¯roku, integrated only a few passages praising Ju-ching. As Bielefeldt’s previously-cited remark indicates, the emphasis on Ju-ching turned intensified and reached fruition absolutely fifteen years after the journey to China, on the time of Do¯gen’s circulation to Echizen. in several Sho¯bo¯genzo¯ fascicles from the 1st a number of months after the movement, while Do¯gen and a small band of devoted fans have been holed up over the lengthy first wintry weather in a few transitority hermitages, Kippo¯ji and Yoshiminedera, prior to settling into everlasting quarters, Do¯gen supplied his fans with a robust feel of lineal association via opting for with Ju-ching’s department. He claimed this was once the one actual Ch’an college. The excessive estimation of Ju-ching expressed through the “midpoint of his occupation” used to be no longer obvious in Do¯gen’s writings ahead of this juncture. whereas praising and raising the prestige of his mentor, Do¯gen additionally launched into a devastating critique of rival faculties, which he often called “filthy rags” and “dirty canines” that defame the Buddha Dharma. the one Sung determine in addition to the Ts’ao-tung patriarchs that performs a key function is Ta-hui, whom Do¯gen praised and emulated in previous writings comparable to Sho¯bo¯genzo¯ zuimonki 6. 19 for his commitment to zazen whereas having hemorrhoids (the related scatological passage during which Do¯gen notes that diarrhea avoided him from getting into China whilst the send first docked) and six. 21. but he harshly criticized the Sung “a dharma-transmitter who traveled to sung china” 35 grasp, quite within the “Jisho¯ zanmai” fascicle, partially simply because his lineage was once linked to the priests who legitimated No¯nin’s prestige on the time of the conversion of Daruma university clergymen. Do¯gen notes receiving Ju-ching’s recorded sayings on eight. 6. 1242 in Eihei ko¯roku 1. 105,53 even though the 1st indication of renewed curiosity was once in Sho¯bo¯genzo¯ “Gyo¯ji” (part 2), which was once written a number of months previous and includes 4 citations as a part of a long dialogue of Ju-ching, and which comes on the finish of a survey of monk biographies as consultant of the top of Ch’an perform. fifty four The quotation of Ju-ching’s assault on Te-kuang exhibits major issue contributing to the appropriation of the chinese language mentor can have been the coming at Ko¯sho¯ji of the erstwhile Daruma university fans.