History of Zen Buddhism (363P)

A HISTORY OF BUDDHISM Heinrich Dumoulin, S.J. Translated from the German by Paul Peachey PANTHEON BOOKS A Division of Random House New York A HISTORY OF ZEN BUDDHISM A HISTORY OF BUDDHISM Heinrich Dumoulin, S.J. Translated from the German by Paul Peachey PANTHEON BOOKS A Division of Random House New York © Copyright, 1963, by Random House, Inc. © 1959 by A. Francke AG Verlag All rights reserved under International and Pan- American Copyright Conventions. Published in New York by Pantheon Books, a Division of Random House, Inc., and simultaneously in Toronto, Canada, by Random House of Canada, Limited. Library of Congress Card Catalog Number 62-17386 Manufactured in the United States of America. by H. Wolff, New York Preface Interest in Zen Buddhism has grown continually since this book was first published in German. Although it was then thought necessary to preface the work with some remarks for the benefit of Western readers about Zen and its living values, a general knowledge of Zen Buddhism can now be presupposed. To be sure, this knowledge is often and in many respects inadequate, distorted, or even altogether false. In the wake of the ‘'Zen boom” in the United States, there originated “ Beat Zen,” “ Square Zen,” and other distorted forms which must be con sidered caricatures rather than true expressions of Zen Buddhism. A French scholar who had lived in Asia for many years once said to me: “ One has to distinguish between Buddhism in Asia and Buddhism for Europeans.” This very relevant remark applies to Zen Buddhism as well. Zen Buddhism in Asia can only be under stood in terms of its Asian development—its origin in China, most likely in the sixth century, the meditation tradition of a thousand years' duration upon which it was based, and its thir teenth-century transplantation to Japan where it reached its fullest and highest development. Hence, in order to obtain a reliable and correct knowledge of Zen Buddhism, our interest is directed towards a study of its history. vi ® Preface I feel very grateful to my Japanese friends who, shortly after my entrance into the postgraduate course of the Science of Re ligions Department of the then Tokyo Imperial University in 1936 (one year after my arrival in Japan), introduced me to Zen Buddhism and encouraged me to study its history, for I have continually found this a most fascinating subject of study. Two of my fellow students, themselves believers in Zen, used to ac company me on visits to Zen monasteries in Tokyo and its vi cinity, and invited me to read with them a Zen text, the famous koan collection Mumonkan. This koan collection presents a vivid reflection of the history of Zen Buddhism in China during a span of nearly five centuries. Out of this study came a short summary of the history of Chinese Zen Buddhism, which was written in German and first published in Monumenta Serica (Vol. VI, 1941, pp. 40-72).* At our first meeting Mrs. Ruth Fuller Sasaki suggested that I write a complete history of Zen Buddhism. At that time I de clined laughingly. However, the importance of such a scholarly endeavor always remained in my mind, and from that time on I tried to extend my studies of the history of Zen Buddhism in different directions, and when time was available, I began to work upon a synthesis of these studies. Whenever possible I tried to fill in gaps and to indicate the connection of movements and events. Naturally, it was impossible to shed light on all the obscurity, for in the history of Chinese Zen Buddhism, as in the whole of the history of Chinese Buddhism, there is still much unexplored territory. The personality of Bodhidharma as well as the beginnings of Zen (Ch.: CKan) in China remains uncertain. The fusion of Buddhist and Taoist elements had probably already progressed far in the schools of contemplation which preceded Zen. The precise proportion of Taoist influx * Later, Mrs. Ruth Fuller Sasaki translated it into English and published it with her admirable annotations and indices (The Development of Chinese Zen after the Sixth Patriarch, in the Light of Mumonkan, New York, a953)- Preface ® vii into Zen Buddhism can as yet hardly be gauged. Even more im portant would be to ascertain the exact character of this influx. Further investigation will certainly enrich as well as correct our picture of the history of Zen. This book is of an historical nature and is intended to give to the reader a faithful account of the historical development of Zen Buddhism as far as this is possible at the present time. The German edition was well received by the specialists in this field. The historical accuracy of the work was acknowledged by Bud dhist scholars of the first rank. The title of the American edition, A History of Zen Buddhism, stresses even more clearly its his torical orientation. However, Zen is not merely of historical interest; it has im portance for the present day. This conviction never left me dur ing my historical studies. At the same time I am convinced of the eminently spiritual function of history. In the preface to the German edition I expressed this in saying: “ Perhaps there is no other way that leads as surely to the very essence of things as inquiring into their historical development. Certainly, by its very nature, historical presentation will always be imperfect, for history in its complex interrelationships is mysterious and enig matic, but at the same time sobering and disenchanting. History reveals the form and leads to the essence of things. In historical research we are guided by the things themselves, and we try to comprehend their response and their teaching. The object of this book is to put the reader into as close a contact with Zen as possible, to elucidate its inner form from history, and to make its living values apparent.” It is impossible to thank one by one the many persons who were of help to me during the long years of preparing the Ger man original of this book and translating it into English. Only a few names can be mentioned. The Japanese professors Reiho Masunaga, Hajime Nakamura, and Shokin Furuta have helped me in my Zen studies in many ways and contributed much use- viii ® Preface ful information. Through the kind offices of Mrs. Sasaki the doors of the Zen monasteries of Kyoto with their memorable art treasures were opened to me. Mrs. Sasaki, moreover, not only put her library at my disposal during the writing of the original and its rendition into English, but also had the kindness to assist in the revision of both. Thanks to the co-operation of Fr. Hein rich Busch and Fr. Gerhard Schreiber, I was able to make use of the Oriental Library of the Monumenta Serica. Fr. Wilhelm Schiffer and Fr. Franz Mohr assisted me in procuring the illus trations. Last, but not least, I am deeply grateful to the Rever end Mr. Paul Peachey who undertook the wearisome task of making the basic English translation of the entire book. To all these and the many others who helped in the composition and publication of this book, hearty thanks. Heinrich Dumoulin Tokyo, 19 62 Contents Preface v 1 The Mystical Element in Early Buddhism and Hinayana ® 3 Buddhism and Mysticism 3 Shakyamunit the Enlightened One 5 Hinayanist Meditative Exercises 8 Nirvana as the Goal of the Mystic W ay 14 2 Mysticism Within Mahayana ® 18 Perception of Life and Mysticism 18 The Beginnings of Mahayana 19 The Bodhisattva Ideal 22 Buddhology and Nirvana 28 3 The Mahayana Sutras and Zen ® 32 The Position of Zen in Intellectual History 32 Prajnaparamita— Transcendental Wisdom 34 Religious Cosmotheism in the Avatamsaka Sutras 38 The Vimaliklrti Sutra— The W ay of Enlightenment for All 42 The Psychological View of the Process of Enlightenment in the Lankavatara Sutra 45 4 The Anticipation of Zen in Chinese Buddhism ® 52 The Historical Understanding of Zen 52 The Introduction of Buddhist Meditation into China 53 Kumarajiya and Buddhabhadra 57 “ Wisdom Not Being Knowledge” 58 T/ie Suddenness of Enlightenment 60 5 Zen Patriarchs of the Early Period ® 67 Bodhidharma 67 Disciples and Followers 72 Schisms and Oppositions 80 6 The High Period of Chinese Zen ® 88 The Sixth Patriarch 88 “ To See into One's Nature and Become a Buddha” 91 Zen Masters of the T ’ang Period 96 The Monastic Life 102 7 Peculiarities of the “Five Houses” ® 106 The Circular Figures (Wei-yang Sect) 107 The Pass of a Single W ord (Y iin-min Sect) 108 The Interpenetration of the Attributes of Being (Fa-yen Sect) 110 The Five Ranks (T s’ao-tung Sect) 112 Shouting and Beating (Lin-chi Sect) 118 8 Spread and Methodological Development During the Sung Period ® 123 Zen and the Spirit of the Age 123 The Rise of the Kdan in the Lin-chi Sect 126 The Psychological Structure of the K6an 129 The Two Main Streams of Zen 132 9 The Transplanting of Zen to Japan ® 137 Preliminary Developments 137 Eisai 139 The Flowering of Rinzai Zen in the Kamakura Period 142 10 The Zen Master Dogen ® 151 His Life and Work 15 1 Zazen 159 Religious Metaphysics 166 11 The Cultural Influence of Zen in the Muromachi Period ® 175 The Spread of Zen Under the Rule of the Ashikaga 175 Approaches to the People 179 The Unfolding in Japanese Culture 187 12 The First Encounter Between Zen and Christianity ® 198 Friendly and Hostile Contacts 199 Doctrinal Disputes 204 Cultural Adaptations and Influences 210 The Christian Daimyo and the W ay of Tea 2 13 13 Zen in the Modern Japanese Age ® 225 The Obdku Sect 228 Renewal of Zen 231 Basho and Zen's Love of Nature 235 14 The Zen Mysticism of Hakuin ® 242 Life and W ork 242 Mystical Experiences 247 The Great Doubt and the Great Enlightenment Zen Sickness 260 Personality and the Japanese Character 264 15 The Essence of Zen ® 269 History and Form 269 The Experience of Satori 273 The Psychological Interpretation of Satori 276 Natural Mysticism 282 Notes 291 Bibliography 315 Index 327 Illustrations FOLLOWING PAGE 178 1.

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