The way
101-832: The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen Sōtō Zen or the Sōtō school ( 曹洞宗 , Sōtō-shū ) is the largest of the three traditional sects of Zen in Japanese Buddhism (the others being Rinzai and Ōbaku ). It is the Japanese line of the Chinese Cáodòng school , which
202-538: A pilgrimage of Zen temples in Japan, which Gikai voluntarily extended to include a visit to China, whence he returned in 1262. Gikai's return marked the beginning of what is known as the sandai sōron , a schism that would split Dōgen's community into multiple competing factions. Because Gikai had an interest in architecture and had recorded temple constructions during his time in China, Ejō allowed him to take control of
303-503: A clear heir himself led to a power struggle known as the sandai sōron that temporarily split the community. Koun Ejō was born into the powerful Fujiwara clan in 1198 to an aristocratic family. His early education took place in Kyoto , after which he went to Mount Hiei to study Buddhism in the Tendai school while still young. In 1215, he was ordained as a monk and in 1218, he took
404-689: A commentary on the Damoduoluo Chan Jing and used the Zuochan Sanmei Jing as a source in the writing of this commentary. Tōrei believed that the Damoduoluo Chan Jing had been authored by Bodhidharma . While dhyāna in a strict sense refers to the classic four dhyānas , in Chinese Buddhism , chán may refer to various kinds of meditation techniques and their preparatory practices, which are necessary to practice dhyāna . The five main types of meditation in
505-523: A hundred works, including many commentaries on Dōgen's major texts and analysis of his doctrines. Menzan promoted reforms of monastic regulations and practice, based on his reading of Dōgen. Another reformation was implemented by Gentō Sokuchū (1729–1807), the 11th abbot of Eihei-ji , who tried to purify the Sōtō school, de-emphasizing the use of kōans . In the Middle Ages kōan study was widely practiced in
606-672: A kōan, practitioners are also expected to demonstrate their spiritual understanding through their responses. The teacher may approve or disapprove of the answer based on their behavior, and guide the student in the right direction. According to Hori, the traditional Japanese Rinzai koan curriculum can take 15 years to complete for a full-time monk. The interaction with a teacher is often presented as central in Zen, but also makes Zen practice vulnerable to misunderstanding and exploitation. Kōan-inquiry may be practiced during zazen (sitting meditation) , kinhin (walking meditation), and throughout all
707-725: A lack of practice space. Other accounts claim that Ejō was not convinced by Dōgen's philosophy at this first meeting and he instead left their encounter in frustration. According to these accounts, it was only after a later meeting that Ejō requested to become a student. Ejō probably returned to Tōnomine to live with his master Kakuan after this episode in Kyoto. However, Kakuan soon became sick and died sometime around 1234. Following his master's death, Ejō left for Kannon-dōri-in (later changed to Kōshōhōrin-ji ), Dōgen's newly established temple in Uji , where he would finally become his student. After about
808-526: A layperson as a formal Buddhist. Koun Ej%C5%8D Koun Ejō ( 孤雲懐奘 ) (1198–1280) was the second patriarch of the Japanese Sōtō school of Zen Buddhism who lived during the Kamakura period . He was initially a disciple of the short-lived Darumashū sect of Japanese Zen founded by Nōnin , but later studied and received dharma transmission under the Sōtō schools founder Dōgen . Today Ejō
909-487: A magistrate from that area, offered land and protection for a new monastery. Dōgen and his followers accepted the offer largely because of continuous tensions with the Tendai community in Kyoto which threatened the long-term stability of their practice. Before the construction of the new temple had been completed, the monks stayed at the temples Kippō-ji and Yamashibu. During this time, Ejō served Dōgen as before, continued
1010-434: A meditator to the buddha-mind within. Modern scholars like Robert Sharf argue that early Chan, while having unique teachings and myths, also made use of classic Buddhist meditation methods, and this is why it is hard to find many uniquely "Chan" meditation instructions in some of the earliest sources. However, Sharf also notes there was a unique kind of Chan meditation taught in some early sources which also tend to deprecate
1111-516: A monk asks Shishuang Chuyuan , "How is it that one hair digs many ditches"?, reportedly triggering his experience. This is thought to have taken place in November 1236. According to Dairyō Gumon, writing much later in the 17th century, Ejō received dharma transmission from Dōgen just after this event, complete with the presentation of certification documents. The following month, Ejō was made shuso (首座; head monk). Following these events, regardless of
SECTION 10
#17327721497641212-638: A position he maintained until 1311. Keizan enlarged the Shingon-temple Yōkō-ji in Ishikawa prefecture, turning it into a Zen monastery in 1312. Thereafter he inherited the Shingon temple Shogaku-ji in 1322, renaming it Sōji-ji , which was recognized as an official monastery. In 1324 he put Gasan Jōseki in charge of Sojo-ji, and returned to Yōkō-ji. Yōko-ji was Keizan's main temple, but Sōji-ji thrived better, thanks to Gasan Jōseki Though today Dōgen
1313-453: A project managing the texts for what would become Dōgen's magnum opus , the Shōbōgenzō (not to be confused with the Shōbōgenzō zuimonki mentioned above), and also assisting in the planning of the new temple being constructed. In the summer of 1244 the hattō (法堂; dharma hall) of the new temple, originally called Daibutsu-ji, was completed. In June 1246, the temple name was changed to what it
1414-534: A sangha hall, where the monks also took meals and slept at night, was the same as that prescribed in Indian Vinaya texts. The etiquette followed in Sōtō monasteries can also be traced back to the Indian Vinaya. Dōgen was succeeded around 1236 by his disciple Koun Ejō (1198–1280), who originally was a member of the Daruma school of Nōnin, but joined Dōgen in 1229. Ejō started his Buddhist studies at Mount Hiei,
1515-469: A sitting position such as the lotus position , half-lotus , Burmese , or seiza . Their hands often placed in a specific gesture or mudrā . Often, a square or round cushion placed on a padded mat is used to sit on; in some other cases, a chair may be used. To regulate the mind, Zen students are often directed towards counting breaths . Either both exhalations and inhalations are counted, or one of them only. The count can be up to ten, and then this process
1616-656: A view called "mind-only Pure Land" (wei-hsin ching-t’u), which held that the Buddha and the Pure Land are just mind. The practice of nianfo, as well as its adaptation into the " nembutsu kōan " is a major practice in the Japanese Ōbaku school of Zen. The recitation of a Buddha's name was also practiced in the Soto school at different times throughout its history. During the Meiji period for example, both Shaka nembutsu (reciting
1717-484: A year living at Dōgen's new temple, Ejō was accepted as a student and ordained into the lineage on 15 August 1235. Shortly after this event, Ejō took part in the planning of the sōdō (僧堂; meditation hall) which was to be built there, and also oversaw its dedication in October 1236. According to hagiography , it was around this time that Ejō had an enlightenment experience. Dōgen was reading a kōan to his students in which
1818-500: Is "without steps or gradations. One concentrates, understands, and is enlightened, all in one undifferentiated practice." Zen sources also use the term " tracing back the radiance " or "turning one's light around" (Ch. fǎn zhào, 返照) to describe seeing the inherent radiant source of the mind itself, the "numinous awareness", luminosity , or buddha-nature. The Platform Sutra mentions this term and connects it with seeing one's "original face". The Record of Linji states that all that
1919-420: Is a non-dual "objectless" meditation, involving "withdrawal from exclusive focus on a particular sensory or mental object." This practice allows the meditator to be aware of "all phenomena as a unified totality," without any conceptualizing , grasping , goal seeking , or subject-object duality . According to Leighton , this method "rests on the faith, verified in experience, that the field of vast brightness
2020-902: Is a school of Mahayana Buddhism that originated in China during the Tang dynasty as the Chan School (禪宗, chánzōng , "meditation school") or the Buddha-mind school (佛心宗 , fóxīnzōng ), and later developed into various sub-schools and branches. Zen was influenced by Taoism , especially Neo-Daoist thought, and developed as a distinguished school of Chinese Buddhism . From China, Chán spread south to Vietnam and became Vietnamese Thiền , northeast to Korea to become Seon Buddhism , and east to Japan , becoming Japanese Zen . Zen emphasizes meditation practice , direct insight into one's own Buddha nature (見性, Ch. jiànxìng, Jp. kenshō ), and
2121-543: Is a butcher or not, if one sees one's true nature, then one will not be affected by karma . The Bloodstream Sermon also rejects worshiping of buddhas and bodhisattvas, stating that "Those who hold onto appearances are devils. They fall from the Path. Why worship illusions born of the mind? Those who worship don't know, and those who know don't worship." Similarly, in the Lidai Fabao Ji , Wuzhu states that "No-thought
SECTION 20
#17327721497642222-557: Is a central part of Zen Buddhism. The practice of Buddhist meditation originated in India and first entered China through the translations of An Shigao (fl. c. 148–180 CE), and Kumārajīva (334–413 CE). Both of these figures translated various Dhyāna sutras . These were influential meditation texts which were mostly based on the meditation teachings of the Kashmiri Sarvāstivāda school (circa 1st–4th centuries CE). Among
2323-642: Is also taught in Shenxiu's Kuan-hsin lun (觀心論). Likewise, the Ch’uan fa-pao chi (傳法寶紀, Taisho # 2838, ca. 713), one of the earliest Chan histories, shows this practice was widespread in the early Chan generation of Hung-jen , Fa-ju and Ta-tung who are said to have "invoked the name of the Buddha so as to purify the mind." Evidence for the practice of nianfo chan can also be found in Changlu Zongze 's (died c. 1107) Chanyuan qinggui (The Rules of Purity in
2424-496: Is as follows: The Caodong-teachings were brought to Japan in 1227, when Dōgen returned to Japan after studying Ch'an in China and settled at Kennin-ji in Kyoto . Dōgen had received Dharma transmission from Tiantong Rujing at Qìngdé Temple, where Hongzhi Zhengjue once was abbot. Hongzhi's writings on "silent illumination" had greatly influenced Dōgen's own conception of shikantaza . Dōgen did return from China with various kōan anthologies and other texts, contributing to
2525-534: Is considered Dōgen's spiritual successor by all existing branches of the Sōtō school. He is remembered today primarily as the author of the Shōbōgenzō Zuimonki , a collection of informal talks by Dōgen which Ejō recorded throughout his discipleship. He is also featured prominently in the Denkōroku , the first major piece of scripture produced in the Sōtō school after Dōgen, with his transmission story serving as
2626-465: Is discussed in the works of the Japanese Sōtō Zen thinker Dōgen , especially in his Shōbōgenzō and his Fukanzazengi . For Dōgen, shikantaza is characterized by hishiryō ("non-thinking", "without thinking", "beyond thinking"), which according to Kasulis is "a state of no-mind in which one is simply aware of things as they are, beyond thinking and not-thinking". While the Japanese and
2727-689: Is found in early Zen sources like the Treatise on No Mind ( Wuxin lun ) and the Platform Sutra . These sources tend to emphasize emptiness , negation, and absence (wusuo 無所) as the main theme of contemplation. These two contemplative themes (the buddha mind and no-mind, positive and the negative rhetoric) continued to shape the development of Zen theory and practice throughout its history. Later Chinese Chan Buddhists developed their own meditation ("chan") manuals which taught their unique method of direct and sudden contemplation. The earliest of these
2828-530: Is found in the Record of Linji which states: "Followers of the Way, as to buddhadharma, no effort is necessary. You have only to be ordinary, with nothing to do—defecating, urinating, wearing clothes, eating food, and lying down when tired." Similarly, some Zen sources also emphasize non-action or having no concerns (wu-shih 無事). For example, Chan master Huangbo states that nothing compares with non-seeking, describing
2929-461: Is needed to obtain the Dharma is to "turn your own light in upon yourselves and never seek elsewhere". The Japanese Zen master Dōgen describes it as follows: “You should stop the intellectual practice of pursuing words and learn the ‘stepping back’ of ‘turning the light around and shining back’ (Jp: ekō henshō); mind and body will naturally ‘drop off,’ and the ‘original face’ will appear.” Similarly,
3030-465: Is none other than seeing the Buddha" and rejects the practice of worship and recitation. Most famously, the Record of Linji has the master state that "if you meet a buddha, kill the buddha" (as well as patriarchs, arhats, parents, and kinfolk), further claiming that through this "you will gain emancipation, will not be entangled with things." During sitting meditation (坐禅, Ch. zuòchán, Jp. zazen , Ko. jwaseon ), practitioners usually assume
3131-517: Is not produced, what need is there for cross-legged sitting dhyana?" Similarly, the Platform Sutra criticizes the practice of sitting samādhi: “One is enlightened to the Way through the mind. How could it depend on sitting?", while Shenhui's four pronouncements criticize the "freezing", "stopping", "activating", and "concentrating" of the mind. Zen sources which focus on the sudden teaching can sometimes be quite radical in their rejection of
Sōtō - Misplaced Pages Continue
3232-445: Is ours from the outset." This "vast luminous buddha field" is our immanent "inalienable endowment of wisdom" which cannot be cultivated or enhanced. Instead, one just has to recognize this radiant clarity without any interference. A similar practice is taught in the major schools of Japanese Zen , but is especially emphasized by Sōtō , where it is more widely known as Shikantaza (Ch. zhǐguǎn dǎzuò, "Just sitting") . This method
3333-409: Is referred as the founder of Sōtō, for a long period Sōtō history recognized several important ancestors, next to Dōgen. In 1877 the heads of the Sōtō community acknowledged Keizan for a brief period as the overall founder of the Sōtō sect. Dogen is known as the "koso", where Keizan is known as the "taiso"; Both terms mean the original ancestor, that is, the founder of Japanese Sōtō Zen tradition. At
3434-714: Is remembered today as the ancestor of Sōtō Zen in Japan along with Keizan Jōkin . With about 14,000 temples, Sōtō is one of the largest Japanese Buddhist organizations. Sōtō Zen is now also popular in the West, and in 1996 priests of the Sōtō Zen tradition formed the Soto Zen Buddhist Association based in North America. The original Chinese version of Sōtō-shū, i.e. the Caodong-school (曹洞宗)
3535-491: Is repeated until the mind is calmed. Zen teachers like Omori Sogen teach a series of long and deep exhalations and inhalations as a way to prepare for regular breath meditation. Attention is often placed on the energy center ( dantian ) below the navel. Zen teachers often promote diaphragmatic breathing , stating that the breath must come from the lower abdomen (known as hara or tanden in Japanese), and that this part of
3636-408: Is still known as to this day: Eihei-ji . For these first years at the new temple, Ejō found himself taking on many of the responsibilities for the day-to-day functioning of the new temple. He simultaneously began work on Eihei kōroku ( Broad Record of Eihei ) and Eihei shingi ( Pure Criteria of Eihei ) with the help of the other students Gien and Sene. Ejō accompanied Dōgen to Kamakura , then
3737-428: Is the formal and ceremonial taking of refuge in the three jewels , bodhisattva vows and precepts . Various sets of precepts are taken in Zen including the five precepts , "ten essential precepts" , and the sixteen bodhisattva precepts . This is commonly done in an initiation ritual ( Ch . shòu jiè , Jp . Jukai , Ko . sugye, "receiving the precepts" ) , which is also undertaken by lay followers and marks
3838-513: Is the widely imitated and influential Zuòchán Yí (c. turn of the 12th century), which recommends a simple contemplative practice which is said to lead to the discovery of inherent wisdom already present in the mind. This work also shows the influence of the earlier meditation manuals composed by Tiantai patriarch Zhiyi . However, other Zen sources de-emphasize traditional practices like sitting meditation, and instead focus on effortlessness and on ordinary daily activities. One example of this
3939-474: The Platform Sutra and the works of Shenhui criticize traditional meditation methods of concentration and mindfulness as not necessary and instead promote a more direct and sudden method. For example, the Bodhidharma Anthology states: "The man of sharp abilities hears of the path without producing a covetous mind. He does not even produce right mindfulness and right reflection" and "If mind
4040-507: The Bodhisattva vows at Enryaku-ji under his teacher Ennō. He would have studied Tendai and Shingon extensively, but dissatisfaction with these led him to examine Pure Land Buddhism . In 1219 he left Mount Hiei to study in the Jōdo school under Zennebō Shōku, a disciple of Hōnen , at Ōjō-in (now called Giō-ji). Apparently dissatisfied with the school, he left in 1222 or 1223 to study in
4141-565: The Caodong school of Chinese Chan and is associated with Hongzhi Zhengjue (1091—1157) who wrote various works on the practice. This method derives from the Indian Buddhist practice of the union ( Skt. yuganaddha ) of śamatha and vipaśyanā . Hongzhi's practice of silent illumination does not depend on concentration on particular objects, "such as visual images, sounds, breathing, concepts, stories, or deities." Instead, it
Sōtō - Misplaced Pages Continue
4242-456: The Dhyāna sutras are ānāpānasmṛti (mindfulness of breathing); paṭikūlamanasikāra meditation (mindfulness of the impurities of the body); maitrī meditation (loving-kindness); the contemplation on the twelve links of pratītyasamutpāda ; and contemplation on the Buddha . According to the modern Chan master Sheng Yen , these practices are termed the "five methods for stilling or pacifying
4343-603: The Five Ranks of Tung-shan as a fit vehicle to explain the Mahayana teachings. Sotetsu became head of Yoko-ji in 1325. Initially his influence soon grew. In 1337 Sotetsu was appointed as abbot of Daijo-ji. After a period of war Japan was re-united in the Azuchi–Momoyama period . Neo-Confucianism gained influence at the expense of Buddhism, which came under strict state control. The power of Buddhism decreased during
4444-565: The Middle Chinese word 禪 ( Middle Chinese : [dʑian]; pinyin : Chán ), which in turn is derived from the Sanskrit word dhyāna (ध्यान), which can be approximately translated as "contemplation", "absorption", or " meditative state ". The actual Chinese term for the "Zen school" is 禪宗 ( pinyin : Chánzōng ), while "Chan" just refers to the practice of meditation itself ( Chinese : 習禪 ; pinyin : xíchán ) or
4545-524: The Shingon school which Dōgen had expressly condemned. Rather than face a popular uprising, he decided to step down as abbot and Ejō was asked to return in that capacity in 1272. Ejō worked to reconcile the competing factions in the community. By 1280 he had become ill again and began to prepare for his death. He requested that no pagoda be built for him, but rather that he be buried next to Dōgen's pagoda. After he died, confusion surrounded who should next lead
4646-578: The Treatise on the Essentials of Cultivating the Mind , which depicts the teachings of the 7th-century East Mountain school , teaches a visualization of a sun disk, similar to that taught in the Contemplation Sutra . According to Charles Luk , there was no single fixed method in early Chan (Zen). All the various Buddhist meditation methods were simply skillful means which could lead
4747-486: The "first explicit statement of the sudden and direct approach that was to become the hallmark of Ch'an religious practice" is associated with the East Mountain School . It is a method named "maintaining the one without wavering" (守一不移, shǒu yī bù yí), the one being the true nature of mind or Suchness , which is equated with buddha-nature. Sharf writes that in this practice, one turns the attention from
4848-563: The Buddha's name, in most cases the Buddha Amitabha . In Chinese Chan, the Pure Land practice of nianfo based on the phrase Nāmó Āmítuófó (Homage to Amitabha) is a widely practiced form of Zen meditation which came to be known as "Nianfo Chan" (念佛禪). Nianfo was practiced and taught by early Chan masters, like Daoxin (580-651), who taught that one should "bind the mind to one buddha and exclusively invoke his name". The practice
4949-636: The Buddha-body, "an embodiment of awakened activity." "Zen" is traditionally a proper noun as it usually describes a particular Buddhist sect. In more recent times, the lowercase "zen" is used when discussing a worldview or attitude that is "peaceful and calm". It was officially added to the Merriam-Webster dictionary in 2018. The practice of meditation (Ch: chán, Skt: dhyāna ), especially sitting meditation (坐禪, pinyin : zuòchán , Japanese : ざぜん , romanized : zazen )
5050-551: The Chan Monastery), perhaps the most influential Ch’an monastic code in East Asia. Nianfo continued to be taught as a form of Chan meditation by later Chinese figures such as Yongming Yanshou , Zhongfen Mingben , and Tianru Weize . During the late Ming , the tradition of Nianfo Chan meditation was continued by figures such as Yunqi Zhuhong and Hanshan Deqing . Chan figures like Yongming Yanshou generally advocated
5151-508: The Chinese forms of these simple methods are similar, they are considered distinct approaches. During the Song dynasty , gōng'àn ( Jp. kōan ) literature became popular. Literally meaning "public case", they were stories or dialogues describing teachings and interactions between Zen masters and their students. Kōans are meant to illustrate Zen's non-conceptual insight ( prajña ). During
SECTION 50
#17327721497645252-512: The Chinese model and risk incurring the open hostility and opposition of the established schools. Daily routine was copied from Chinese practices, which went back to the Indian tradition: The elements of Sōtō practice that contributed most to the success of the school in medieval Japan were precisely the generic Buddhist monastic practices inherited from Sung China, and ultimately from India. The Sōtō Zen style of group meditation on long platforms in
5353-514: The Daruma school, but joined Dōgen's school in 1241, together with a group from the Nōnin school led by Ekan. Gikai introduced esoteric elements into the practice: [W]ith the premature death of Dōgen the group lost its focus and internal conflicts led to a split. Dōgen's followers soon introduced such esoteric elements as prayers and incantations into the teaching. Opposition arose, and in 1272 Ejō resumed
5454-451: The Daruma school, which had been founded by Dainichibō Nōnin about a decade before Koun Ejō's birth. His teacher, Kakuan , a disciple of Nōnin , had his community of monks in Tōnomine, outside Nara , apparently after having fled from Mount Hiei, where they had been persecuted by members of the Tendai school. Ejō is reported to have been a prominent student under Kakuan, but his time there
5555-510: The Dialogues of Dongshan"), the sect's name denotes 'colleagues (曹) of the teachings above the caves (洞)' who together follow the "black wind (teachings of Taoism?)" and admire the masters of various sects. Perhaps more significantly for the Japanese brand of this sect, Dōgen among others advocated the reinterpretation that the "Cao" represents not Caoshan, but rather " Huineng of Caoxi temple" 曹渓慧能 ( Sōkei Enō ) ; zh:曹溪慧能). The branch that
5656-463: The Dogen-school in 1241, after severe conflicts with the Tendai and Rinzai schools. Among this group were Gikai , Gien and Giin , who were to become influential members of Dōgen's school. After the death of Ejō, a controversy called the sandai sōron occurred. In 1267 Ejō retired as Abbot of Eihei-ji, giving way to Gikai, who was already favored by Dogen. Gikai too originally was a member of
5757-645: The Korean Seon master Yŏndam Yuil states: "to use one's own mind to trace the radiance back to the numinous awareness of one's own mind...It is like seeing the radiance of the sun's rays and following it back until you see the orb of the sun itself." Sharf also notes that the early notion of contemplating a pure Buddha "Mind" was tempered and balanced by other Zen sources with terms like " no-mind " (wuxin), and "no-mindfulness" (wunien), to avoid any metaphysical reification of mind, and any clinging to mind or language. This kind of negative Madhyamaka style dialectic
5858-559: The Mahayana teachings on the bodhisattva , Yogachara and Tathāgatagarbha texts (like the Laṅkāvatāra ), and the Huayan school . The Prajñāpāramitā literature, as well as Madhyamaka thought, have also been influential in the shaping of the apophatic and sometimes iconoclastic nature of Zen rhetoric . The word Zen is derived from the Japanese pronunciation ( kana : ぜん) of
5959-678: The Song, a new meditation method was developed by Linji school figures such as Dahui (1089–1163) called kanhua chan ("observing the phrase" meditation) which referred to contemplation on a single word or phrase (called the huatou , "critical phrase") of a gōng'àn . Dahui famously criticised Caodong's "silent illumination." While the two methods of Caodong and Linji are sometimes seen as competing with each other, Schlütter writes that Dahui himself "did not completely condemn quiet-sitting; in fact, he seems to have recommended it, at least to his monastic disciples." In Chinese Chan and Korean Seon ,
6060-679: The Sōtō school. Gentō Sokuchū started the elevation of Dōgen to the status he has nowadays, when he implemented new regulations, based on Dōgen's regulations. This growing status of Dōgen as textual authority also posed a problem for the Sōtō school: Zen The way The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen Zen (Japanese; from Chinese: Chán ; in Korean: Sŏn , and Vietnamese: Thiền )
6161-557: The Tokugawa period. Buddhism had become a strong political and military force in Japan and was seen as a threat by the ruling clan. Measures were taken to control the Buddhist organisations, and to limit their power and influence. The temple hierarchy system was centralized and unified. Japan closed the gates to the rest of the world. New doctrines and methods were not to be introduced, nor were new temples and schools. The only exception
SECTION 60
#17327721497646262-418: The Zen adept as follows: "the person of the Way is the one who has nothing to do [wu-shih], who has no mind at all and no doctrine to preach. Having nothing to do, such a person lives at ease." Likewise, John McRae notes that a major development in early Ch'an was the rejection of traditional meditation techniques in favor of a uniquely Zen direct approach. Early Chan sources like the Bodhidharma Anthology,
6363-427: The activities of daily life. The goal of the practice is often termed kensho (seeing one's true nature), and is to be followed by further practice to attain a natural, effortless, down-to-earth state of being, the "ultimate liberation", "knowing without any kind of defilement". This style of kōan practice is particularly emphasized in modern Rinzai , but it also occurs in other schools or branches of Zen depending on
6464-423: The body should expand forward slightly as one breathes. Over time the breathing should become smoother, deeper and slower. When the counting becomes an encumbrance, the practice of simply following the natural rhythm of breathing with concentrated attention is recommended. A common form of sitting meditation is called "Silent illumination" (Ch. mòzhào, Jp . mokushō ). This practice was traditionally promoted by
6565-441: The capital of Japan, during a six-month visit starting in 1247 on which he taught Hōjō Tokiyori , the shōgun's regent. They returned in 1248, during which time Ejō continued his recordings of Dōgen's sermons, which increased in frequency during these years. By the fall of 1252, Dōgen had become sick. In expectation of his approaching death, in the summer of 1253 he passed Ejō's responsibilities on to Tettsū Gikai and installed Ejō as
6666-564: The center of Tendai studies. Following his stay there he studied Pure Land Buddhism under Shōkū , whereafter he joined the Daruma school of Nōnin by then led by Kakuan., and later Dōgen's community in 1234. Ejō composed a journal in colloquial Japanese called the Shōbōgenzō Zuimonki ( 正法眼蔵随聞記 , "The Treasury of the True Dharma Eye: Record of Things Heard") , or simply Zuimonki for short, recollecting conversations he had with Dōgen. The recorded conversations emphasize
6767-572: The end of the Kamakura period, Dōgen's school centered around four centers, namely Eihei-ji, Daijo-ji monastery, and the temples Yoko-ji and Soji-ji. Soji-ji became the most influential center of the Dōgen school. During the Muromachi period the Rinzai school was the most successful of the schools, since it was favoured by the shōgun . But Soto too spread out over Japan. Gasan Jōseki (1275–1365) and Meiho Sotetsu were Keizan's most prominent students. Gasan too started his Buddhist studies at mount Hiei. He became head of Soji-ji in 1324. Gasan adopted
6868-442: The final koan . After Dōgen's death, Ejō struggled to maintain leadership of the new Eihei-ji monastery, due in part to his lack of training in China that prevented him from completing the temple as a Chinese-style meditation hall, as well as unfamiliarity with Chinese-style monastic practices. He gave dharma transmission to Jakuen , Gikai , Gien and Giin , all of whom were originally students of Dōgen, but his failure to designate
6969-415: The impact of Dōgen's first work, Fukanzazengi . According to the Denkōroku , the two men discussed their respective experiences with Zen at length. While they initially agreed on their shared insights, at some point the two began to disagree. Ultimately, Ejō felt convinced that Dōgen's accounts of his experiences were superior to his own. He thus asked Dōgen to become his teacher, but Dōgen declined citing
7070-400: The importance of traditional Buddhist ideas and practices. The Record of the Dharma-Jewel Through the Ages ( Lidai Fabao Ji ) for example states "better that one should destroy śīla [ethics], and not destroy true seeing. Śīla [causes] rebirth in Heaven, adding more [karmic] bonds, while true seeing attains nirvāṇa." Similarly the Bloodstream Sermon states that it doesn't matter whether one
7171-545: The koan's question constantly. They are also advised not to attempt to answer it intellectually, since the goal of the practice is a non-conceptual insight into non-duality. The Zen student's mastery of a given kōan is presented to the teacher in a private interview (referred to in Japanese as dokusan , daisan , or sanzen ). The process includes standardized answers, "checking questions" ( sassho ) and common sets of "capping phrase" ( jakugo ) poetry, all which must be memorized by students. While there are standardized answers to
7272-409: The kōan method as hopelessly contrived. Similarly, the Song era master Foyan Qingyuan (1067-1120) rejected the use of koans (public cases) and similar stories, arguing that they did not exist during the time of Bodhidharma and that the true koan is "what is presently coming into being." Nianfo (Jp. nembutsu, from Skt. buddhānusmṛti "recollection of the Buddha") refers to the recitation of
7373-516: The legitimacy of Gikai. The second most important figure in Sōtō, Keizan , belonged to this dissident branch. Keizan received ordination from Ejō when he was, twelve years old, shortly before Ejō's death When he was seventeen he went on a pilgrimage for three years throughout Japan. During this period, he studied Rinzai , Shingon and Tendai . After returning to Daijō-ji, Keizan received dharma transmission from Gikai in 1294, and established Joman-ji. In 1303 Gikai appointed Keizan as abbot of Daijō-ji,
7474-501: The mind" and serve to focus and purify the mind, and support the development of the stages of dhyana . Chan Buddhists may also use other classic Buddhist practices like the four foundations of mindfulness and the Three Gates of Liberation ( emptiness or śūnyatā , signlessness or animitta , and wishlessness or apraṇihita ). Early Chan texts also teach forms of meditation that are unique to Mahāyāna Buddhism. For example,
7575-502: The most influential early Chinese meditation texts are the Anban Shouyi Jing (安般守意經, Sutra on ānāpānasmṛti ), the Zuochan Sanmei Jing (坐禪三昧經，Sutra of sitting dhyāna samādhi ) and the Damoduoluo Chan Jing (達摩多羅禪經, Dharmatrata dhyāna sutra) . These early Chinese meditation works continued to exert influence on Zen practice well into the modern era. For example, the 18th century Rinzai Zen master Tōrei Enji wrote
7676-732: The most trouble with his former fellow students of the Darumashū , who saw him as an equal and not an authority figure. Problems also arose with the question of a successor. Dōgen had clearly considered Tettsū Gikai a preeminent disciple, which Ejō well knew. However, he disliked Gikai's desire to reintroduce aspects of Darumashū practice that Dōgen had rejected, and Dōgen himself had commented on his lack of compassion in his interactions with other monks. Nonetheless, Ejō formally made Gikai his heir in January 1256 after making him agree to uphold Dōgen's teachings above all else. After this, Ejō sent Gikai on
7777-518: The name of Shakyamuni Buddha: namu Shakamuni Butsu ) and Amida nembutsu were promoted by Soto school priests as easy practices for laypersons. Nianfo chan is also widely practiced in Vietnamese Thien . Since Zen is a form of Mahayana Buddhism , it is grounded on the schema of the bodhisattva path, which is based on the practice of the "transcendent virtues" or "perfections" ( Skt . pāramitā , Ch. bōluómì , Jp. baramitsu ) as well as
7878-467: The objects of experience to "the nature of conscious awareness itself", the innately pure buddha-nature , which was compared to a clear mirror or to the sun (which is always shining but may be covered by clouds). This type of meditation is based on classic Mahāyāna ideas which are not uniquely "Chan", but according to McRae it differs from traditional practice in that "no preparatory requirements, no moral prerequisites or preliminary exercises are given," and
7979-438: The ongoing building projects at Eihei-ji. In 1267, Ejō had become ill and decided to retire as abbot. He moved out of Eihei-ji to a nearby location, but continued to be considered the tōdōi , a rank for retired abbots. Two monks, Bussō and Dōson, are even said to have attained enlightenment under him during his stay outside the temple. At any rate, his health had improved within a short time of leaving Eihei-ji. Meanwhile, Gikai
8080-674: The personal expression of this insight in daily life for the benefit of others . Some Zen sources de-emphasize doctrinal study and traditional practices, favoring direct understanding through zazen and interaction with a master (Jp: rōshi , Ch: shīfu ) who may be depicted as an iconoclastic and unconventional figure. In spite of this, most Zen schools also promote traditional Buddhist practices like chanting, precepts , rituals, monasticism and scriptural study. With an emphasis on Buddha-nature thought, intrinsic enlightenment and sudden awakening , Zen teaching draws from numerous Buddhist sources, including Sarvāstivāda meditation,
8181-546: The position of abbot. After his death in 1280, Gikai became abbot again, strengthened by the support of the military for magical practices. Opposition arose again, and Gikai was forced to leave Eihei-ji, and exiled to Kaga Province , Daijō-ji (in Ishikawa Prefecture ). He was succeeded by Gien, who was first trained in the Daruma-school of Nōnin . His supporters designated him as the third abbot, rejecting
8282-621: The practice of "observing the huatou " ( hwadu in Korean) is a widely practiced method. It was taught by Seon masters like Chinul (1158–1210) and Seongcheol (1912–1993), and modern Chinese masters like Sheng Yen and Xuyun . In the Japanese Rinzai school, kōan introspection developed its own formalized style, with a standardized curriculum of kōans , which must be studied, meditated on and "passed" in sequence. Monks are instructed to "become one" with their koan by repeating
8383-477: The primacy of an austere Zen Buddhism , and resisted efforts from outside to incorporate other practices such as building Buddhist statues, or erecting new temples, and contrast with a different journal, the Goyuigon Kiroku ( 御遺言記録 , "Record of Final Words [of the founder of Eiheiji]") , an apocraphyl journal attributed to Gikai . A large group from the Daruma-school under the leadership of Ekan joined
8484-400: The right lineage and dharma transmission. In time, dharma transmission became synonymous with the transmission of temple ownership. When an abbot changed position, becoming abbot of another temple, he also had to discard his lineage and adopt the lineage of his new temple. This was changed by Manzan Dokahu (1636–1714), a Sōtō reformer, who ... [P]ropagated the view that Dharma transmission
8585-455: The rule for all Sōtō monks". In time this came to mean all the writings of Dōgen, which thereby became the normative source for the doctrines and organisation of the Sōtō school. A key factor in this growing emphasis on Dogen was Manzan's appeal to change the rules for dharma transmission , based on arguments derived from the Shōbōgenzō. From its beginnings, Sōtō-shū has laid a strong emphasis on
8686-455: The second abbot of Eihei-ji. Dōgen left for Kyoto to seek medical assistance, but died a few days after his arrival there on 28 August, leaving Ejō as the sole leader of Eihei-ji. Ejō's first act was to have a pagoda built in Dōgen's honour. Ejō's tenure as abbot attempted to keep things at Eihei-ji as they were. Unfortunately, he was not gifted with Dōgen's keen leadership abilities, and he had
8787-502: The study of meditation ( Chinese : 禪學 ; pinyin : chánxué ) though it is often used as an abbreviated form of Chánzong . Zen is also called 佛心宗, fóxīnzōng (Chinese) or busshin-shū (Japanese), the "Buddha-mind school," from fó-xīn , "Buddha-mind"; "this term can refer either to the (or a) Buddha's compassionate and enlightened mind , or to the originally clear and pure mind inherent in all beings to which they must awaken." Busshin may also refer to Buddhakaya ,
8888-686: The taking of the bodhisattva vows . The most widely used list of six virtues is: generosity , moral training (incl. five precepts ), patient endurance , energy or effort , meditation ( dhyana ), wisdom . An important source for these teachings is the Avatamsaka sutra , which also outlines the grounds ( bhumis ) or levels of the bodhisattva path. The pāramitās are mentioned in early Chan works such as Bodhidharma 's Two entrances and four practices and are seen as an important part of gradual cultivation ( jianxiu ) by later Chan figures like Zongmi . An important element of this practice
8989-459: The teaching line. In the Caodong and Soto traditions, koans were studied and commented on, for example Hongzhi published a collection of koans and Dogen discussed koans extensively. However, they were not traditionally used in sitting meditation. Some Zen masters have also critiqued the practice of using koans for meditation. According to Haskel, Bankei called kōans "old wastepaper" and saw
9090-451: The traditional Buddhist meditations. This uniquely Zen approach goes by various names like “maintaining mind” (shouxin 守心), “maintaining unity” (shouyi 守一), “pacifying the mind” (anxin 安心), “discerning the mind” (guanxin 觀心), and “viewing the mind” (kanxin 看心). A traditional phrase that describes this practice states that "Chán points directly to the human mind, to enable people to see their true nature and become buddhas." According to McRae
9191-606: The transmission of the koan tradition to Japan. In the first works he wrote he emphasised the practice of zazen, which brought him into trouble at Kennin-ji: This assertion of the primacy of Zen aroused the anger of the Enryaku-ji monks, who succeeded in driving Dōgen from the Kennin-ji where he had settled after his return to the capital. In 1243 Dōgen founded Eihei-ji , one of the two head temples of Sōtō-shū today, choosing... ... to create new monastic institutions based on
9292-473: The veracity of Gumon's claims, contemporary historical sources such as the Denkōroku agree that Ejō was treated as Dōgen's heir, serving as his closest attendant. The Denkōroku states: "Throughout the day, he was inseparable from the master, like a trailing shadow". During his first few years at Kōshōhōrin-ji, he began to record Dōgen's teachings in what became known as the Shōbōgenzō zuimonki . He wrote
9393-418: The winter sesshin , but shortly after he returned, he was informed his mother's condition had worsened and she would likely soon expire. However, because he had already used his allowed free time, he decided not to return to her side, instead choosing to strictly observe monastic regulations. In the summer of 1243, Ejō left Kōshōhōrin-ji for Echizen with Dōgen and his other students after Hatano Yoshishige,
9494-416: The work in every-day Japanese rather than Chinese, the intellectual language of the time. To this day, it is considered one of the more easily understood of Dōgen's work, although the topics included seem to be a reflection of Ejō's interests. His mother also became ill during this period and died soon thereafter. Ejō apparently visited her during her illness during an allotted six-day vacation period following
9595-582: Was cut short in 1228 when representatives of the Tendai temple Kōfuku-ji in Nara burned down the buildings in the Daruma school temple complex, seemingly in response the perceived threat posed by its new teachings; the students were thus forced to disperse. After the destruction of Kakuan's group in Tōnomine, Koun Ejō returned to Kyoto. It was during this visit in 1228 that Ejō met Dōgen at Kennin-ji , where he had been studying under Eisai after his return from China . Ejō may have been prompted to visit following
9696-410: Was deeply unpopular at Eihei-ji. Despite his assurances to Ejō to the contrary, he attempted to reform the practices at Eihei-ji, which were generally seen by the monks as an affront to Dōgen's teachings. He focused on building projects and expansion of the physical aspects of the school while apparently ignoring Dōgen's preference for poverty. Especially unpopular was his attempt to introduce rituals from
9797-441: Was dependent on personal initiation between a Master and disciple rather than on the disciple's enlightenment. He maintained this view in the face of strong opposition, citing as authority the towering figure of Japanese Zen, Dōgen ... This became and continues to this day to be the official Sōtō Zen view. Dōgen scholarship came to a central position in the Sōtō sect with the writings of Menzan Zuihō (1683–1769), who wrote over
9898-544: Was established by the Tang dynasty monk Dongshan Liangjie (洞山良价 Ja: Tōzan Ryōkai) in the ninth century. One prevalent view is that the sect's name was originally formed by taking one character each from the names of Dongshan and his disciple Caoshan Benji (曹山本寂, Tōzan Ryōkai ), and was originally called Dongcao sect (with the characters in transposed order). However, to paraphrase the Dongshan Yulu (《洞山語録》, "Record of
9999-490: Was founded by Caoshan died off, and Dōgen was a student of the other branch that survived in China. A precursor to the sect is Shítóu Xīqiān (Ch. 石頭希遷, ca.700 – ca.790), the attributed author of the poem Sandokai , which formed the basis of Song of the Precious Mirror Samadhi of Dongshan Liangjie (Jp. Tōzan Ryōkai) and the teaching of the Five Ranks . Starting with Dōgen , a partial lineage chart
10100-450: Was founded during the Tang dynasty by Dòngshān Liánjiè . It emphasizes Shikantaza , meditation with no objects, anchors, or content. The meditator strives to be aware of the stream of thoughts, allowing them to arise and pass away without interference. The Japanese brand of the sect was imported in the 13th century by Dōgen Zenji , who studied Cáodòng Buddhism ( Chinese : 曹洞宗 ; pinyin : Cáodòng Zōng ) abroad in China. Dōgen
10201-477: Was the Ōbaku lineage , which was introduced in the 17th century during the Edo period by Ingen , a Chinese monk. The presence of these Chinese monks also influenced the existing Zen-schools, spreading new ideas about monastic discipline and the rules for dharma transmission. The Sōtō school started to place a growing emphasis on textual authority. In 1615 the bakufu declared that "Eheiji's standards ( kakun ) must be
#763236