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Dōgen Zenji, also known as Dōgen Kigen (道元希玄), Eihei Dōgen (永平道元), Kōso Jōyō Daishi (高祖承陽大師), or Busshō Dentō Kokushi (仏性伝東国師), was a Japanese Buddhist priest, writer, poet, philosopher, and founder of the Sōtō school of Zen in Japan.
Sōtō Zen or the Sōtō school is the largest of the three traditional sects of Zen in Japanese Buddhism. It is the Japanese line of the Chinese Cáodòng school, which 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.
Myōan Eisai/Yōsai was a Japanese Buddhist priest, credited with founding the Rinzai school, the Japanese line of the Linji school of Zen Buddhism. In 1191, he introduced this Zen approach to Japan, following his trip to China from 1187 to 1191, during which he was initiated into the Linji school by the master Hsü an. It is also said that he popularized green tea in Japan, following this same trip. He was also the founding abbot of Japan's first Zen temple Shōfuku-ji and Kennin-ji. He is often known simply as Eisai/Yōsai Zenji (栄西禅師), literally "Zen master Eisai".
The Rinzai school is one of three sects of Zen in Japanese Buddhism. The Chinese Linji school of Chan was first transmitted to Japan by Myōan Eisai. Contemporary Japanese Rinzai is derived entirely from the Ōtōkan lineage transmitted through Hakuin Ekaku (1686–1769), who is a major figure in the revival of the Rinzai tradition.
Shōbōgenzō is the title most commonly used to refer to the collection of works written in Japan by the 13th century Buddhist monk and founder of the Sōtō Zen school, Eihei Dōgen. Several other works exist with the same title, and it is sometimes called the Kana Shōbōgenzō in order to differentiate it from those. The term shōbōgenzō can also be used more generally as a synonym for the Buddha Dharma as viewed from the perspective of Mahayana Buddhism.
Kodo Sawaki was a prominent Japanese Sōtō Zen teacher of the 20th century. He is considered to be one of the most significant Zen priests of his time for bringing Zen practice into the lives of laypeople and popularizing the ancient tradition of sewing the kesa. Peter Sloterdijk has called him "one of the most striking Zen masters of recent times."
Zuirokusan Engaku Kōshō Zenji (瑞鹿山円覚興聖禅寺), or Engaku-ji (円覚寺), is one of the most important Zen Buddhist temple complexes in Japan and is ranked second among Kamakura's Five Mountains. It is situated in the city of Kamakura, in Kanagawa Prefecture to the south of Tokyo.
The Dharma Realm Buddhist Association is an international, non-profit Buddhist organization founded by the Venerable Master Hsuan Hua in 1959 to bring the orthodox teachings of the Buddha to the entire world. DRBA has branch monasteries in many countries and cities, including San Francisco, Los Angeles, Seattle, and Vancouver, as well as in Malaysia, Taiwan, Hong Kong, and Australia.
Keizan Jōkin, also known as Taiso Jōsai Daishi, is considered to be the second great founder of the Sōtō school of Zen in Japan. While Dōgen, as founder of Japanese Sōtō, is known as Highest Patriarch, Keizan is often referred to as Great Patriarch.
The Five Mountains and Ten Monasteries System system, more commonly called simply Five Mountain System, was a network of state-sponsored Chan (Zen) Buddhist temples created in China during the Southern Song (1127–1279). The term "mountain" in this context means "temple" or "monastery", and was adopted because many monasteries were built on isolated mountains. The system originated in India and was later adopted also in Japan during the late Kamakura period (1185–1333).
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 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 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 a clear heir himself led to a power struggle known as the sandai sōron that temporarily split the community.
Tettsū Gikai (徹通義介) is the third spiritual leader of the Sōtō Zen school of Buddhism in Japan. He began his Buddhist life as a student of the Darumashū's Ekan, but later both became students of Eihei Dōgen's newly established Sōtō school. Gikai received dharma transmission from Koun Ejō, Dōgen's successor, and later became the third abbot of the school's head temple, Eihei-ji. Shortly thereafter, he became embroiled in a leadership crisis known as the sandai sōron. Other monks contended that other students, namely Jakuen, Gien or Giin, had stronger claims to the abbacy. The controversy remained unresolved at the time of his death. His abbacy was unpopular with some monks because he introduced innovative practices aimed at making Sōtō more palatable with the Japanese laity, which some claimed Dōgen would have frowned upon. However, he also had many followers, and eventually his innovations became the standard form of Sōtō Zen. His leadership marked the first geographical expansion of the Sōtō school when he moved with his followers to Kaga Province. Most notably, his disciple Keizan Jōkin became the second most famous figure in the school's history after Dōgen by generating mass appeal for Sōtō Zen and ultimately spreading the teachings to all corners of Japan.
Kangan Giin was a disciple of Dōgen and the founder of the Higo school of Sōtō Zen Buddhism. It has been claimed that his father was Emperor Go-Toba or Emperor Juntoku. He did much evangelization work in Kyūshū, where he founded Daiji-ji (大慈寺) in Kumamoto. Before practicing with Dōgen, Giin started his Buddhist path as a Tendai monk. He later abandoned that school and became a member of Daruma School under Kakuzen Ekan. Along with his fellow students Tettsū Gikai and Gien, Giin became a student of Dōgen when Giin's teacher Ekan himself became a student of Dōgen. Dōgen died without giving dharma transmission to Giin, but he received it later from Dōgen's primary disciple, Koun Ejō.
Zen institutions have an elaborate system of ranks and hierarchy, which determine one's position in the institution. Within this system, novices train to become a Zen priest, or a trainer of new novices.
Shōbōgenzō Zuimonki, sometimes known by its English translation The Treasury of the True Dharma Eye: Record of Things Heard, is a collection of informal Dharma talks given by the 13th century Sōtō Zen monk Eihei Dōgen and recorded by his primary disciple Koun Ejō from 1236 to 1239. The text was likely further edited by other disciples after Ejō's death.
Zazen gi, also known in various English translations such as The Standard Method of Zazen or Principles of Zazen, is a book of the Shōbōgenzō by the 13th century Sōtō Zen monk Eihei Dōgen. The book appears tenth in the 75 fascicle version of the Shōbōgenzō, and it is ordered 58th in the later chronological 95 fascicle "Honzan edition". It was presented to his students in the eleventh month of 1243 at Yoshimine shōja (吉峰精舍), a small temple where Dōgen and his sangha practiced briefly following their sudden move to Echizen Province from their previous temple Kōshōhōrin-ji earlier in the same year and before the establishment of Eihei-ji. Unlike other books of the Shōbōgenzō, it is not as much a commentary on classical Chinese Chan literature as it is a guide for the practice of zazen. The title comes from earlier Chinese texts of the same name and purpose, with a well known example found in the Chanyuan qinggui, from which Dōgen quotes extensively. His more famous Fukan zazengi, as well as Eihei shingi's Bendoho, also owe much to this Chinese text and are thus closely related to the Shōbōgenzō's Zazen gi.
Kōshō-ji is a Sōtō Zen in temple in Japan. It bears an abbreviated form of the name of the temple established by Eihei Dōgen in Kyoto, Kōshōhōrin-ji, but it was established four centuries after that temple was destroyed, and in a different location.
Kōshō-ji is the name of numerous Buddhist temples in Japan. Below is an incomplete list:
Yōkō Senne (永興詮慧), more often known simply as Senne (詮慧), was a Japanese Sōtō Zen monk who lived during the Kamakura period and was an important disciple of his sect's founder, Eihei Dōgen. Initially a monk in the Tendai school, he later joined Dōgen at his first monastery, Kōshōhōrin-ji. He would go on to become Dōgen's attendant (jisha) there, and he later compiled the first and ninth volumes of Dōgen's collected works known as Eihei Kōroku. He is one of a small number of students believed to have received dharma transmission from Dōgen, along with Koun Ejō and Sōkai. According to legend, Dōgen even gave Senne the kāṣāya, or dharma robe, of Furong Daokai, a famous 11th century Chinese Zen master, which had in turn been allegedly given to Dōgen by his teacher Tiantong Rujing.
Daichi Sokei (大智祖継) (1290-1366) was a Japanese Sōtō Zen monk famous for his Buddhist poetry who lived during the late Kamakura period and early Muromachi period. According to Steven Heine, a Buddhist studies professor, "Daichi is unique in being considered one of the great medieval Zen poets during an era when Rinzai monks, who were mainly located in Kyoto or Kamakura, clearly dominated the composition of verse."
References
- ↑ Bodiford, William M. (1993), Sōtō Zen in Medieval Japan, University of Hawaii Press, pp. 23–29, 44, ISBN 978-0-8248-1482-3
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