The way
65-499: The Hartford Street Zen Center , temple name Issan-ji (literally 'One Mountain Temple'), is a Soto Zen practice-center located in the Castro district of San Francisco . Issan Dorsey (a former drug-addict and drag queen ) brought the center from its early beginnings as The Gay Buddhist Club of 1980 to the modern-day Hartford Street Zen Center (HSZC), becoming Abbot there in 1989. In 1987
130-405: A constant practice of cleaning the mirror [...] [H]is basic message was that of the constant and perfect teaching, the endless personal manifestation of the bodhisattva ideal. Huineng's verse does not stand alone, but forms a pair with Shenxiu's verse: Huineng's verse(s) apply the rhetoric of emptiness to undercut the substantiality of the terms of that formulation. However, the basic meaning of
195-471: A chance to submit another poem to demonstrate that he had entered the "gate of enlightenment," so that he could transmit his robe and the Dharma to Shenxiu, but the student's mind was agitated and could not write one more stanza. Two days later, the illiterate Huineng heard Shenxiu's stanza being chanted by a young attendant at the monastery and inquired about the context of the poem. The attendant explained to him
260-464: A clear understanding of Hongren's purpose in doing so, and demonstrated that he could ferry to "the other shore" with the Dharma that had been transmitted to him. The Sixth Patriarch reached the Tayu Mountains within two months, and realized that hundreds of men were following him, attempting to rob him of the robe and bowl. However, the robe and bowl could not be moved by Huiming, who then asked for
325-648: 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 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
390-476: A historical person of "merely regional significance," of whom very little is known. This legendary narrative reflects historical and religious developments which took place in the century after his life and death. The Platform Sūtra of the Sixth Patriarch is attributed to a disciple of Huineng named Fahai and purports to be a record of Huineng's life, lectures and interactions with disciples. However,
455-518: 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
520-633: 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
585-456: A young age. Huineng and his mother were left in poverty and moved to Nanhai, where Huineng sold firewood to support his family. One day, Huineng delivered firewood to a customer's shop, where he saw a man reciting the Diamond Sutra: "On my way out of the gate I saw someone reciting a sutra, and as soon as I heard the words of the sutra my mind opened forth in enlightenment ." He inquired about
650-405: Is "a highly attentive yet unentangled way of being [...] an open, non-conceptual state of mind that allows one to experience reality directly, as it truly is." Regarding non-thought, Huineng says: Thoughtlessness is to see and to know all dharmas [things] with a mind free from attachment. When in use it pervades everywhere, and yet it sticks nowhere. What we have to do is to purify our mind so that
715-420: Is not a world-denying negation of the attributes of sensory experience, the vast array of things and characteristics which make up the basic features of life in the world. Rather, for Huineng, non-attribute has a this-worldly orientation which affirms human experience and the world of characteristics. It does not mean literally to be without any attributes at all, but rather to be free of attributes while right in
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#1732859282341780-412: 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
845-628: Is said to be a record of his teachings, is a highly influential text in the East Asian Buddhist tradition. The two primary sources for Huineng's life are the preface to the Platform Sutra and the Transmission of the Lamp . Most modern scholars doubt the historicity of traditional biographies and works written about Huineng, considering his extended biography to be a legendary narrative based on
910-538: 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 the Dialogues of Dongshan"), the sect's name denotes 'colleagues (曹) of the teachings above the caves (洞)' who together follow
975-403: Is the bright mirror's stand. The bright mirror is originally clear and pure. Where could there be any dust? Dunhuang text: Bodhi originally has no tree. The bright mirror also has no stand. Fundamentally there is not a single thing. Where could dust arise? The followers who were present were astonished by the work of a southern barbarian. Being cautious of Huineng's status,
1040-404: Is to be dharma-ridden, and this is an erroneous view. As Gregory points out, for Huineng, no-thought does not refer to a blanking out of the mind. Rather, Huineng says, "Freedom from thought means having no thought in the midst of thoughts." He says that such things as "sitting without moving, getting rid of falsehood, and not giving rise to thoughts" just lead to insentiency. This is to obstruct
1105-518: The Buddha-nature there is neither north nor south. A barbarian differs from Your Holiness physically, but what difference is there in our Buddha-nature? Huineng was told to split firewood and pound rice in the backyard of the monastery and avoid going to the main hall. Eight months later, the Fifth Patriarch summoned all his followers and proposed a poem contest for his followers to demonstrate
1170-725: 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 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
1235-593: 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
1300-477: The Platform Sutra , for which it is best known, form a set of three key interrelated doctrines: no-thought ( wunian ), nonform, also translated as nonattribute ( wuxiang ), and nonabiding ( wuzhu ). In the Platform Sutra , Huineng taught " no-thought ", the "pure and unattached mind" which "comes and goes freely and functions fluently without any hindrance". It does not mean that one does not think at all, but
1365-659: 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 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
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#17328592823411430-496: 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 was founded by Caoshan died off, and Dōgen was a student of the other branch that survived in China. A precursor to
1495-981: The Board of Directors, assisted by Rev. John King, took care of things at Hartford Street, Rev. Myo Denis Lahey, who was completing a tenure as Prior ( Tanto ) at Tassajara Zen Mountain Center in Carmel Valley, California, was invited to be Practice-Leader, and as of October 2013 was installed as HSZC's current Abbot. 37°45′42″N 122°26′02″W / 37.76155°N 122.43376°W / 37.76155; -122.43376 Soto Zen The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen Sōtō Zen or
1560-518: The Patriarch wiped away the stanza and claimed that the author of the stanza had not reached enlightenment. According to the traditional interpretation, which is based on Guifeng Zongmi, the fifth-generation successor of Shenhui, the two verses represent respectively the gradual and the sudden approach. According to McRae, this is an incorrect understanding: [T]he verse attributed to Shenxiu does not in fact refer to gradual or progressive endeavor, but to
1625-647: The Sixth Patriarch or Sixth Ancestor of Chan ( traditional Chinese : 禪宗六祖), is a semi- legendary but central figure in the early history of Chinese Chan Buddhism . According to tradition he was an uneducated layman who suddenly attained awakening (Chinese: 見性, jianxing ) upon hearing the Diamond Sutra . Despite his lack of formal training, he demonstrated his understanding to the fifth patriarch, Daman Hongren , who then supposedly chose Huineng as his true successor instead of his publicly known selection of Yuquan Shenxiu . Twentieth century scholarship revealed that
1690-824: 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: Huineng The way The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen Dajian Huineng ( traditional Chinese : 大鑒惠能 ; pinyin : Dàjiàn Huìnéng ; Wade–Giles : Ta⁴-chien⁴ Hui⁴-nêng² ; Japanese : Daikan Enō ; Korean : Daegam Hyeneung ; February 27, 638 – August 28, 713), also commonly known as
1755-598: 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
1820-475: The Way which should, on the contrary, be allowed to flow freely, without any obstruction. For Huineng, suchness and thought exist together in an essence-function relationship. He says, "Suchness is the essence of thought, thought is the function of suchness." Related to the teaching of non-thought, Huineng also taught "non-attribute." Just as non-thought does not eradicate thoughts, non-attribute for Huineng likewise
1885-503: The Zongbao edition (c. 1291) from the Yuan era , contain one version of Huineng's stanza, somewhat different from the two verses found in the c. 8th century Dunhuang edition (right): Yuan dynasty text: Bodhi originally has no tree. The mirror has no stand. The Buddha-nature is always clear and pure. Where is there room for dust? Dunhuang text: The mind is the bodhi tree. The body
1950-606: The abbacy, until ill health obliged him to retire in 1996; he died in 2002. By 1997 the hospice had outgrown the Hartford Street location and was moved to a new, custom-designed facility at Church and Duboce Streets in San Francisco with space for fifteen residents. Meanwhile, practice continued at Issan-ji under the guidance of Rev. Ottmar Engel, who served as Practice-Leader until health-concerns necessitated his return to his native Germany in 2001. After an interregnum, during which
2015-556: 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 the Chinese model and risk incurring the open hostility and opposition of the established schools. Daily routine
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2080-503: 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 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
2145-467: The early Platform Sutra was composed within the Oxhead school , not within the so called " Southern School " as was previously believed. The text continued to be edited and expanded until the Yuan dynasty (1271–1368), when Zongbao (宗寶) produced an edition that eventually became part of the standard Ming Dynasty (1368-1644) Chinese Buddhist canon . According to Peter Gregory, the most important ideas in
2210-776: 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
2275-473: The essence of mind is great because it embraces all things, since all things are within our nature. In addition to non-thought and non-attribute, Huineng also taught non-abiding. He says rather than attach to characteristics and obstruct the Way, one should not abide in things. Huineng discusses nonabiding in terms of not dwelling in any experience in the past, present, or future. He says: "Within each moment of experience, not to think of any previous state. For
2340-514: The first proposition still remains. McRae notes a similarity in reasoning with the Oxhead School, which used a threefold structure of "absolute, relative and middle", or "thesis-antithesis-synthesis". According to McRae, the Platform Sutra itself is the synthesis in this threefold structure, giving a balance between the need of constant practice and the insight into the absolute. However, on
2405-463: The future. He also explained to Huineng that the Dharma was transmitted from mind to mind, whereas the robe was passed down physically from one patriarch to the next. Hongren instructed the Sixth Patriarch to leave the monastery before he could be harmed. "You can stop at Huai and then hide yourself at Hui." Hongren showed Huineng the route to leave the monastery, and rowed Huineng across the river to assist his escape. Huineng immediately responded with
2470-633: The group had opened the Maitri Hospice for those dying of AIDS , to which Dorsey himself succumbed in 1990. It was the first Buddhist hospice of its kind in the United States . For a time the center leased a building next door to house the sick, eventually offering nine hospice-beds for persons in extremis . The second Abbot was Kijun Steve Allen, who departed after a difficult tenure of one year. In 1991 famed Beat-era poet Zenshin Philip Whalen assumed
2535-549: 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 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
2600-458: The idea that the fundamental Buddha-nature is only made invisible to ordinary humans by their illusions. According to Wong, the Platform Sūtra cites and explains a wide range of Buddhist scriptures listed here in the order of appearance: According to Huineng's autobiography in the Platform Sutra, Huineng's father was from Fanyang, but he was banished from his government position and died at
2665-439: The introduction of Huineng to Hongren as follows: The Patriarch asked me, "Who are you and what do you seek?" I replied, "Your disciple is a commoner from Xinzhou of Lingnan. I have travelled far to pay homage to you and seek nothing other than Buddhahood." "So you're from Ling-nan, and a barbarian! How can you expect to become a Buddha?" asked the Patriarch. I replied, "Although people exist as northerners and southerners, in
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2730-733: 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) was established by the Tang dynasty monk Dongshan Liangjie (洞山良价 Ja: Tōzan Ryōkai) in the ninth century. One prevalent view
2795-444: The midst of attributes. To differentiate and distinguish the various phenomena of the world, and yet to regard them all as the same, is to have equanimity ( shě 捨). As Brook Ziporyn observes, for Huineng, our self-nature is free of attributes, not in the sense of excluding them, but in the sense of embracing them all without attaching to them. In this way, our self-nature can be compared to space, while particular attributes are like
2860-457: The next day, the Patriarch secretly went to Huineng's room and asked, "Should not a seeker after the Dharma risk his life this way?" Then he asked, "is the rice ready?" Huineng responded that the rice was ready and only waiting to be sieved. The Patriarch secretly explained the Diamond Sutra to Huineng, and when Huineng heard the phrase "one should activate one’s mind so it has no attachment," he
2925-466: The poem contest and the transmission of the robe and Dharma. Huineng asked to be led to the corridor, where he could also pay homage to the stanza. He asked a low-ranking official named Zhang Riyong from Jiangzhou to read the verse to him, and then immediately asked him to write down a stanza that he composed. According to McRae, "the earliest version of the Platform Sutra contains two versions of Huineng's verse (left and middle). Later versions, such as
2990-632: The reason that the Diamond Sutra was chanted, and the person stated that he came from the Eastern Meditation Monastery in Huangmei District of the province of Qi, where the Fifth Patriarch of Chan lived and delivered his teachings. Huineng's customer paid his ten silver taels and suggested that he meet the Fifth Patriarch of Chan. Huineng reached Huangmei thirty days later, and expressed to the Fifth Patriarch his specific request of attaining Buddhahood. Since Huineng came from Guangdong and
3055-403: 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
3120-458: 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
3185-696: 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 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
3250-424: The six vijñānas [aspects of consciousness], in passing through the six gates [sense organs], will neither be defiled by nor attached to the six sense-objects. When our mind works freely without any hindrance, and is at liberty to come or to go, we attain samādhi of prajñā, or liberation. Such a state is called the function of thoughtlessness. But to refrain from thinking of anything, so that all thoughts are suppressed,
3315-420: The stage of their understanding of the essence of mind. He decided to pass down his robe and teachings to the winner of the contest, who would become the Sixth Patriarch. Shenxiu, the leading disciple of the Fifth Patriarch, composed a stanza, but did not have the courage to present it to the master. Instead, he wrote his stanza on the south corridor wall one day at midnight to remain anonymous. The other monks saw
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#17328592823413380-401: The stanza and commended it. Shenxiu's stanza is as follows: The body is the bodhi tree. The mind is like a bright mirror's stand. At all times we must strive to polish it and must not let dust collect. The Patriarch was not satisfied with Shenxiu's stanza, and pointed out that the poem did not show understanding of "[his] own fundamental nature and essence of mind." He gave Shenxiu
3445-423: The story of Huineng's Buddhist career was likely invented by the monk Heze Shenhui , who claimed to be one of Huineng's disciples and was highly critical of Shenxiu's teaching. Huineng is regarded as the founder of the "Sudden Enlightenment" Southern Chan school of Buddhism, which focuses on an immediate and direct attainment of Buddhist enlightenment. The Platform Sutra of the Sixth Patriarch ( 六祖壇經 ), which
3510-405: 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 is remembered today as the ancestor of Sōtō Zen in Japan along with Keizan Jōkin . With about 14,000 temples, Sōtō is one of
3575-497: The text shows signs of having been constructed over a longer period of time, and contains different layers of writing. According to John McRae, it is ...a wonderful melange of early Chan teachings, a virtual repository of the entire tradition up to the second half of the eighth century. At the heart of the sermon is the same understanding of the Buddha-nature that we have seen in texts attributed to Bodhidharma and Hongren, including
3640-482: The things appearing in that space. Huineng says: Learned Audience, the illimitable void of the universe is capable of holding myriads of things of various shape and form, such as the sun, the moon, stars, mountains, rivers, men, dharmas pertaining to goodness or badness, deva planes, hells, great oceans, and all the mountains of the Mahāmeru. Space takes in all of these, and so does the voidness of our nature. We say that
3705-517: The transmission of Dharma from Huineng. Huineng helped him reach enlightenment and continued on his journey. The earliest and most important source for the teachings of Huineng is the Platform Sutra of the Sixth Patriarch ( Chinese : 六祖壇經; pinyin : Liùzǔ Tánjīng ). There are various editions of this text, the earliest of which are copies from Dunhuang which date to the 9th century. The original may have been composed in around 780 CE. According to modern scholars like Yanagida Seizan and John McRae,
3770-420: Was "suddenly and completely enlightened, and understood that all things exist in self-nature." The Dharma was passed to Huineng at night, when the Patriarch transmitted "the doctrine of sudden enlightenment" as well as his robe and bowl to Huineng. He told Huineng, “You are now the Sixth Patriarch. Take care of yourself, save as many sentient beings as you can, and spread the teachings so they will not be lost in
3835-420: 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 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
3900-461: 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 a sangha hall, where the monks also took meals and slept at night,
3965-442: 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
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#17328592823414030-524: Was physically distinctive from the local Northern Chinese, the Fifth Patriarch Hongren questioned his origin as a " barbarian from the south ," and doubted his ability to attain enlightenment. Huineng impressed Hongren with a clear understanding of the ubiquitous Buddha nature in everyone, and convinced Hongren to let him stay. The first chapter of the Ming canon version of the Platform Sutra describes
4095-657: Was succeeded by Gien, who was first trained in the Daruma-school of Nōnin . His supporters designated him as the third abbot, rejecting 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,
4160-476: 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
4225-535: 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, the center of Tendai studies. Following his stay there he studied Pure Land Buddhism under Shōkū , whereafter he joined
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