Download Did Dogen go to China? by Steven Heine PDF

By Steven Heine

A historiographical remedy of Dogen's writings - did Dogen visit China? I've learn different remedies evaluating his Fukanzazengi with the present meditation (zazen) manuals present on the time in China - those are all scholarly remedies and feature little to do with the perform of Zen.

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5, and Ho¯kyo¯ki Indian Buddha Kagamishima, Do¯gen in’yo¯ goroku no kenkyu¯ (Tokyo: So¯to¯ shu¯gaku kenkyu¯jo¯, 1955). No. 50 Do¯gen later asserted that the attainment of menju through unwavering training with a mentor based on the practice of single-minded sitting meditation (zazen or shikan taza) is the linchpin of the religious path and constitutes the necessary ingredient for receiving and transmitting Zen realization. The face-to-face quality stands in sharp contrast to No¯nin’s case of sending disciples to China to gain his transmission certification.

The latter, named for King Asoka, is said to house one of three main relics of Sakyamuni Buddha found in China, a sarira (crystalline relic) maintained on the second floor of the Relics Hall. Neither temple was considered a Public monastery and assigned to the 14 historical and methodological issues Ch’an Five Mountains network until the eleventh century (in 1007 and 1008, respectively), the same decade that produced the seminal transmission of the lamp text, the Ching-te chuan-teng lu (J. 14 Although ranked one notch higher in the Five Mountains system than Mount T’ien-t’ung, Mount A-yu¨-wang—supposedly it appeared out of the ground when a monk looking for a harmonious place discovered the miracle— has been better known for its relic and Indian style of practice than its dedication to Ch’an practice.

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).

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