By Steven Heine
D=ogen (1200-1253), the founding father of the S=ot=o Zen sect in Japan, is mainly identified for introducing to eastern Buddhism some of the texts and practices that he stumbled on in China. Heine reconstructs the context of D=ogen's travels to and reflections on China by way of a severe examine conventional resources either by means of and approximately D=ogen in gentle of contemporary eastern scholarship. whereas many reports emphasize the original good points of D=ogen's jap impacts, this ebook calls realization to the way in which chinese language and jap parts have been fused in D=ogen's non secular imaginative and prescient. It unearths 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 was once created by way of D=ogen and was once edited and interpreted by way of his disciples. This booklet is the end result of the author's thirty years of analysis on D=ogen and gives the reader with a complete method of the master's lifestyles works and an figuring out of the final profession trajectory of 1 of crucial figures within the heritage of Buddhism and Asian spiritual notion.
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Additional info for Did D=ogen Go to China?: What He Wrote and When He Wrote It
In Bendo¯wa, Do¯gen further suggests the importance of his experiences in China and indirectly criticizes the Daruma school’s antinomian tendencies in disregarding the precepts. 52 As was indicated, a problematic aspect of this model of the master–disciple relationship is that, although Do¯gen mentioned Ju-ching briefly in his early works, historical studies reveal that Do¯gen’s writings did not place an emphasis on his mentor as a premier teacher or on the exclusive nature of the transmission rite for more than a decade after his return.
In addition to the five main temples, the Five Mountains system also included ten highly ranked and thirty-five regular temples. Furthermore, there were literally dozens or even hundreds of temples located in the proximity of Ming-chou. ” Still, the port was not a considerable distance from the temple. In fact, the cook from nearby Mount A-yu¨-wang (admittedly closer to the harbor than Mount T’ient’ung), whom Do¯gen met on ship as was cited in Tenzokyo¯kun, planned to return to the temple the evening of their conversation, a fact suggesting that it was within a modest walking distance (for a well-trained yet elderly monk).
As Bielefeldt’s previously-cited comment shows, the emphasis on Ju-ching became intensified and reached fruition fully fifteen years after the trip to China, at the time of Do¯gen’s move to Echizen. In numerous Sho¯bo¯genzo¯ fascicles from the first several months after the move, when Do¯gen and a small band of dedicated followers were holed up over the long first winter in a couple of temporary hermitages, Kippo¯ji and Yoshiminedera, before settling into permanent quarters, Do¯gen provided his followers with a strong sense of lineal affiliation by identifying with Ju-ching’s branch.