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 the various texts and practices that he found in China. Heine reconstructs the context of D=ogen's travels to and reflections on China through a serious examine conventional resources either via and approximately D=ogen in mild of modern eastern scholarship. whereas many reports emphasize the original beneficial properties 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 non secular 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 way of D=ogen and was once edited and interpreted via his disciples. This booklet is the fruits of the author's thirty years of study on D=ogen and offers the reader with a complete method of the master's lifestyles works and an realizing of the final occupation trajectory of 1 of crucial figures within the historical past of Buddhism and Asian non secular proposal.
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Additional resources for Did Dogen Go to China?: What He Wrote and When He Wrote It
These included Ho¯onji in the 1190s in Chikuzen province in Kyushu in the domain of Taira Yorimori; Ju- 18 historical and methodological issues fukuji in 1200 in Kamakura with the support of Ho¯jo¯ Masako, widow of Minamoto Yoritomo; and Kenninji in 1202 in Kyoto with land granted by Minamoto Yoriie. At Kenninji, Eisai transmitted the Huang-lung lineage to Myo¯zen, who in turn passed the transmission to Do¯gen. , Samgha Hall, so¯do¯), which was the first of its kind in Japan, but it also held shrines for Tendai rituals and esoteric (mikkyo¯) Shingon practices.
Furthermore, once in China, Eisai no doubt quickly came to realize that T’ien-t’ai religiosity was quite different from what he expected to find. This school, which never embraced the forms of esotericism associated with Japanese Tendai, had fallen into a state of decline and was no longer the main meditative tradition in Chinese Buddhism. Accompanied by a Japanese Shingon school monk he happened to meet, Shunjo¯bo¯ Cho¯gen, Eisai traveled to Wan-nien ssu, where he was first formally introduced to Ch’an.
22 Therefore Do¯gen’s early doctrines must be seen not in isolation but as part of a dialogue—or perhaps even a “quadrilogue”—with the views of No¯nin, Eisai, and the Tendai school in accommodating the transition of Ch’an to Japan and winning followers. 23 Do¯gen can be considered to have had a triple lineage if the bodhisattva precepts he received in the Tendai school in 1213 are reckoned in. A major issue to be discussed in Chapter 3 concerns how the 58-article bodhisattva (or Mahayana) precepts (containing 10 major and 48 minor articles) that Do¯gen received in Japan from Tendai abbot Ko¯en and also from Myo¯zen failed to prepare him for the trip.