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Lineage-Patriarchen-Soto-Zen.Pdf De lineage van de Patriarchen Sōtō Zen 1. Bibashi Butsu Daioshō 2. Shiki Butsu Daioshō 3. Bishafu Butsu Daioshō 4. Kuruson Butsu Daioshō 5. Kunagommuni Butsu Daioshō 6. Kashō Butsu Daioshō 7. SHAKAMUNI BUTSU DAIOSHO –> (Shakyamuni, Gautama, Siddhata, ca. 563 v.C. - 483 v.C.) 8. Makakashō Daioshō 9. Ananda Daioshō 10. Shōnawashu Daioshō 11. Ubakikuta Daioshō 12. Daitaka Daioshō 13. Mishaka Daioshō 14. Bashumitsu Daioshō 15. Butsudanandai Daioshō 16. Fudamitta Daioshō 17. Barishiba Daioshō 18. Funayasha Daioshō 19. Anabotei Daioshō 20. Kabimora Daioshō 21. Nagyaharajunya Daiosho (Nagarjuna) 22. Kanadaiba Daioshō 23. Ragorata Daioshō 24. Sōgyanandai Daioshō 25. Kayashata Daioshō 26. Kumorata Daioshō 27. Shayata Daioshō 28. Bashubanzu Daioshō 29. Manura Daioshō 30. Kakurokuna Daioshō 31. Shishibodai Daioshō 32. Bashashita Daioshō 33. Funyomitta Daioshō 34. Hannyatara Daioshō 35. BODAIDARUMA DAIOSHO (Bodhidharma, P'u-t'i-ta-mo, Daruma, Bodaidaruma, ca. 470-543) 36. Taisō Eka Daioshō (Hiu-k'o, 487-593) 37. Kanchi Sōsan Daioshō (Seng-ts'an, gest. 606 ?) 38. Daii Dōshin Daioshō (Tao-hsin, 580-651) 39. Daiman Kōnin Daioshō (Gunin, Hung-jen, 601-674) 40. Daikan Enō Daioshō (Hui-neng, 638-713) 41. Seigen Gyōshi Daioshō (Ch'ing-yuan Hsing-ssu, 660-740) 42. Sekitō Kisen Daioshō (Shih-t'ou Hsi-ch'ein, 700-790) 43. Yakusan Igen Daioshō (Yüeh-shan Wei-yen, ca. 745-828) 44. Ungan Donjō Daioshō (Yün-yen T'an-shing, 780-841) 45. Tozan Ryokai Daioshō (Tung-shan Liang-chieh, 807-869) 46. Ungo Doyo Daioshō (Yün-chü Tao-ying, gest. 902) 47. Dōan Dōhi Daioshō 48. Dōan Kanshi Daioshō 49. Ryōzan Enkan Daioshō (Liang-shan Yüan-kuan) 50. Taiyō Kyōgen Daioshō 51. Tōshi Gisei Daioshō 52. Fuyō Dōkai Daioshō (Furong Daokai, 1043-1118) 53. Tanka Shijun Daioshō (Tan-shia Tzu-ch'un, 1064-1117(9)) 54. Chōro Seiryō Daioshō (Shingetsu Shoryo, Chan-hsieh Ch'ing-liao, 1088(9)-1151) 55. Tendō Sōkaku Daioshō (Tiantong Zongjue, 1091-1162) 56. Setchō Chikan Daioshō (Xuedou Zhijian, 1105-1192) 57. Tendō Nyojō Daioshō (T'ein-t'ung Ju-ching, 1163-1228) 58. EIHEI DOGEN DAIOSHO (Dogen Zenji, Dogen Kigen, 1200-1253) 59. Koun Ejō Daioshō (1198-1280) 60. Tettsō Gikai Daioshō (1219-1309) 61. Keizan Jōkin Daioshō (1268-1325) 62. Gasan Joseki Daioshō (1275-1365) 63. Taigen Soshin Daioshō (gest. 1370) 64. Baizan Monpon Daioshō (gest. 1417) 65. Nyochu Tengin Daioshō (Kesudo Nosho, 1355-1427) 66. Kisan Shosan Daioshō (Nan'ei Kenshu, 1387-1460) 67. Morin Shihan Daioshō 68. Taishi Sotai Daioshō 69. Kenchu Hantetsu Daioshō 70. Daiju Soko Daioshō 71. Kinpo Jusen Daioshō 72. Tettsuei Seiton Daioshō 73. Shukoku Choton Daioshō 74. Ketsuzan Tettsuei Daioshō 75. Hoshi Soon Daioshō 76. Goho Kainon Daioshō (Goho Kai'on) 77. Tenkei Denson Daioshō (1648-1735) 78. Zozan Monko Daioshō 79. Niken Sekiryo Daioshō 80. Reitan Roryo Daioshō 81. Kakujo Tosai Daioshō 82. Kakuan Ryogu Daioshō 83. Ryoka Daibai Daioshō 84. Ungan Guhaku Daioshō 85. Baian Hakujun Daioshō (Hakujun Kuroda, 1889-1979) 86. KOUN TAIZAN DAIOSHO (Taizan Maezumi 1931-1995) 87. Dennis Genpo Merzel (Dharma Transmission sept. 1980 - Dendokyoshi 1995 - Inka 1996) 88. Maurice Shonen Knegtel (Shiho jan. 2009 – Inka juni 2018) 89. Ben Hui-Chao Claessens (Shiho dec. 2019) Note: The Ancestral Line (given with the traditionally chanted Sino-Japanese pronunciations) begins with the names of the Seven Buddhas, starting with Bibashibutsu Daioshō down to the historical Buddha, Shakyamunibutsu Daioshō. Dôgen’s Shôbôgenzô MENJU The Face-to-Face Transmission Men means face, and ju means transmission. Menju means the transmission of the Dharma from a master to a disciple face to face. In Buddhism, what is transmitted from a master to a disciple is not only abstract theory, but also something real, including actual conduct, physical health, and intuitional wisdom. Therefore the transmission of this real something cannot be actualized solely through explanations with words, or simply by passing on some manuscript. For this reason, the Dharma that Gautama Buddha taught has been transmitted in person from master to disciple since the days of Gautama Buddha. Without this personal contact, the Buddhist Dharma cannot be transmitted. In this chapter, Master Dogen praises the transmission of the Buddhist Dharma and explains its importance. „In the Kechimyaku we write the names of the Ancestors in Buddhism to whom the Precepts were Transmitted. We call it the Kechimyaku or Kaimyaku. The real existence is beyond delusion and the transcendental Precepts. We should know and understand this same Budhahood, and its whole representation, on the silk of the Kechimyaku. The reason is as follows. First of all, there is a circle at the top. We then write Shakyamuni Buddha, Makakashyo, Ananda, the eighty and more ancestors, the present master and the new disciple. The red line comes from the circle at the top and penetrates the names of the above, returning back to the same circle above Shakyamuni Buddha. Therefore the new disciple who is converted is one with the immaculate circle above Shakayamuni Buddha which has no beginning and no end. The so-called Mind of the Buddha and that of ourselves is the same and not different. We should realise the true meaning of the Kechimyaku.” (Suigan Yogo (1912-1996), fukukanin at Daihonzan Sōji-ji, 1967) „What is it that gives a firm foundation to Buddhsim? To this we must answer that it is the uninterrupted direct succession from master to disciple (menju shihô). In this direct succession (menju) the personalities of master and disciple are fused into one, the spirit being handed on from one person to the next is without interruption. This Transmission is not based on historical studies, but stands firmly on deep faith.” (Chisan Kohô (1879-1967), Chief Abbot of Daihonzan Sōji-ji) .
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