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By Steven Heine

D?gen (1200-1253), the founding father of the S?t? Zen sect in Japan, is mainly identified 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 through a severe examine conventional resources either through and approximately D?gen in mild of contemporary eastern scholarship. whereas many experiences emphasize the original beneficial properties of D?gen's eastern affects, this booklet calls consciousness to the way in which chinese language and jap components 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 while this seminal textual content was once created via D?gen and was once edited and interpreted via his disciples. This ebook is the fruits of the author's thirty years of study on D?gen and offers the reader with a complete method of the master's lifestyles works and an realizing of the general profession trajectory of 1 of an important figures within the background of Buddhism and Asian non secular thought.

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In spite of the fact that, the earliest model of this legend attributed the facility to a neighborhood chinese language deity, Ta-chuan hsu¨eh-li (J. Daigenshuri), which was once a tutelary god within the type of a snake or dragon maintaining a mountain close to the relic of Mount A-yu¨-wang, in addition to seafarers utilizing neighborhood waterways. The legend used to be preserved yet, because the medieval types developed, the chinese language tutelary determine used to be replaced to an anthropomorphic depiction of a jap god representing the zone of Do¯gen’s circulation to Echizen from the interval of his occupation in which the position of chinese language Ch’an used to be turning into well-liked. this sort of mythmaking, like an identical tale of Daito¯ Kokushi copying the Ching-te ch’uan-teng lu (J. Keitoku dento¯roku) in a month, is one among a number of examples of otherworldly occurrences that supposedly happened in China getting used to augment a localization of sacrality and its energy. forty seven no matter if visible as an emblem of the way Do¯gen brought Ch’an texts to Japan, those hagiographical money owed can't aid yet strengthen the questionability of conventional claims concerning the historicity of Do¯gen’s travels. The authenticity of the “One evening Blue Cliff list” has been a lot debated. it's transparent that the reporting of this occasion built in Do¯gen hagiographies at a slightly past due date, a truth tending to negate the veracity of the account. however, a manuscript that used to be for a very long time stored mystery and held for hundreds of years by means of the So¯to¯ sect has now been inspected by means of D. T. Suzuki and others nowa days. but this model differs from normal models of the textual content within the series and a few of the wording of the circumstances. we're left with the impression of the legend—whether or no longer he truly ever copied the Blue Cliff Record—highlighting the truth that Do¯gen singlehandedly brought to Japan the early interval 121 the ko¯an culture expressed via various texts he produced within the first 1/2 the 13th century. The kanbun poetry Do¯gen wrote in China, which makes no point out of the educating of Ju-ching or perform at Mount T’ien-t’ung, doesn't supply a feeling of his buying wisdom of the Sung transmission of the lamp files or ko¯an collections. There are a number of poems alluding to Ju-ching within the kanshi assortment, yet those have been all written throughout the Echizen interval. There are six verses, together with teams of 3 (nos. 10. 78–80 and 10. 81–83), that reply retrospectively to activates Ju-ching had given his meeting at Mount T’ien-t’ung as a part of a poetry contest ordinarily held at Ch’an temples stimulated by means of the secular literati. forty eight within the portion of poems of “self-praise” (jisan) or reviews on pix of himself, there are direct and oblique references to Ju-ching: no. 1 during this part refers to Do¯gen “pulling Ju-ching’s nostril” and no. nine mentions that Do¯gen is a “child of Ju-ching,” while no. 6 and no. 10 allude to Mount T’ien-t’ung and “walking within the chinese language style,” respectively. additionally, no. five of 5 verses inside the part on “praise of the patriarchs” (shinsan) is devoted to Myo¯zen.

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