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 number of the texts and practices that he chanced on in China. Heine reconstructs the context of D?gen's travels to and reflections on China through a serious examine conventional resources either by way of and approximately D?gen in mild of contemporary eastern scholarship. whereas many stories emphasize the original positive factors of D?gen's jap impacts, this ebook calls cognizance to the way in which chinese language and jap components have been fused in D?gen's spiritual imaginative and prescient. It finds many new fabrics and insights into Dogen's major writings, together with the a number of versions of the Sh?b?genz?, and the way and while this seminal textual content used to be created by way of D?gen and was once edited and interpreted via his disciples. This booklet is the fruits of the author's thirty years of analysis on D?gen and offers the reader with a entire method of the master's lifestyles works and an realizing of the final profession trajectory of 1 of an important figures within the heritage of Buddhism and Asian spiritual thought.
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Additional info for Did Dogen Go to China?: What He Wrote and When He Wrote It
17 at some point soon in his career—it isn't really transparent while this used to be initiated, even though it was once certainly in operation throughout the later years of the Eiheiji period—Do¯gen started advocating a brand new method of administering 16-article precepts (ju¯rokujo¯kai). Do¯gen’s process comprises 3 major goods: (1) the 3 jewels or refuges (taking shelter in Buddha, Dharma, Samgha); (2) the 3 natural precepts (not maintaining evil, maintaining sturdy, releasing sentient beings); and (3) the 10 significant or heavy precepts (not to kill, to not scouse borrow, to not lie, to not dedicate sexual acts, to not partake of intoxicants, to not defame female and male monastics or lay fans, to not covet, to not face up to praising others, to not be stirred to anger, to not revile the 3 treasures). 18 the program differs considerably from what different colleges in China and Japan, either Ch’an/Zen and non-Zen (Tendai, natural Land, Nichiren), have been acting. a number of Buddhist 104 conception of periodization determine 14. conventional View of Do¯gen’s Imperial Challenge(TeihoKenzeiki zue) faculties administered both extra or a unique set of precepts, or they disbursed with the behavioral codes altogether. So¯to¯ culture has lengthy held that Do¯gen’s process was once in accordance with the precepts he got at once from chinese language Ch’an mentor Ju-ching as a part of the transmission method that happened numerous months after his enlightenment event of taking out body-mind (shinjin datsuraku) throughout the summer season retreat the early interval a hundred and five of 1225. Did Do¯gen relatively study the process of 16-article precepts from Ju-ching? in accordance with the Ho¯kyo¯ki sections five and forty nine, Ju-ching allowed the beginner from Japan to occupy the bodhisattva-sila seat, a consent indicating that his years of dwelling lower than eastern Tendai have been permitted as valid skills although he lacked the required Ch’an credentials and should not have been thought of a monk via standard criteria. even if, the Ho¯kyo¯ki passages are really obscure and ambiguous concerning the use of the time period “bodhisattva precepts” and no matter if this refers to a basic feel of Mahayana perform or a particular set of behavioral codes. at the least, this is able to were a rare phenomenon within the chinese language Ch’an circle of the interval and used to be some distance varied therapy than Do¯gen acquired below then abbot Wu-chi whilst Do¯gen first visited Mount T’ien-t’ung in 1223. on the grounds that Do¯gen’s case already differed from the permitted method for the transmission of the precepts in the chinese language Ch’an group, was once it attainable that Ju-ching transmitted a special set of precepts to Do¯gen, varied from the kinds utilized in either international locations? In contemplating those matters, we discover it truly is hugely doubtful that Do¯gen used to be recommended within the 16-article precepts through his chinese language mentor. As a monk within the Ts’ao-tung tuition who used to be then abbot of Mount T’ien-t’ung, one of many major temples within the 5 Mountains monastic establishment, Ju-ching doubtless adhered to a practice spelled out within the Ch’an-yu¨an ch’ing-kuei, which required the mixed precepts for all clergymen as unambiguously enunciated within the first sections of the 1st fascicle masking “Receiving the Precepts” and “Upholding the Precepts.