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FREE BUDDHISM: VOLUME 2: A HISTORY (JAPAN) PDF

Heinrich Dumoulin | 520 pages | 31 Mar 2006 | World Wisdom Books | 9780941532907 | English | Bloomington, IN, United States , S.J. ()

Though Zen is said to be based on a "special transmission outside scriptures" which "did not stand upon words", [1] the Zen-tradition has a rich doctrinal and textual background. It has been influenced by sutras such as the Lankavatara Sutra[2] [3] the [4] [5] [6] the [7] and the Lotus Sutra. Subsequently, the Zen tradition produced a rich corpus of written literature which has become a part of its practice and teaching, including the [3] [8] charts, collected sayings of Zen-masters, and the -literature. Contrary to the popular image, literature does play a role in the Zen-training. UnsuiZen-monks, "are expected to become familiar with the classics of the Zen canon". Nevertheless, Zen is often pictured as anti-intellectual. Zen Buddhism: Volume 2: A History (Japan) use of , which are highly stylized literary texts, reflects this popularity among the higher classes. One view was that of jiaowai biechuan"a special transmission outside the teaching". The famous saying "do not establish words and letters", attributed in this period to , [14]. The Zen tradition, especially Rinzai Zen, aims to give a direct transmission of insight, and stresses the impossibility of giving any positive statement of this insight. Not founded upon words and letters. It lets one see into [one's own true] nature and [thus] attain Buddhahood. An example of this non- dependence on words and scripture in 9th century is Teshan Tokusan From the Zen perspective, scriptures are nothing but scraps of paper for wiping up filth. points out that the role of the intellect in the understanding of Zen should not be misunderstood:. Zen Buddhism: Volume 2: A History (Japan) is clear that Zen is not a philosophy. It is beyond words and intellect and is not, as in the case of philosophy, a study of the processes governing thought and conduct, nor a theory of principles or laws that regulate people and the universe. For the realisation of Zen Buddhism: Volume 2: A History (Japan), practice is absolutely necessary. Nevertheless, Zen is neither a mere anti-intellectualism nor a cheap intuitism nor is it an encouragement to animal-like spontaneity. Rather, it embraces a profound philosophy. Although intellectual understanding cannot be a substitute for Zen's awakening, practice without a proper and legitimate form of intellectual understanding is often misleading. The importance given to Zen's non-reliance on written words is also often misunderstood as an opposition to the study of Buddhist texts. What the Zen tradition emphasizes is that enlightenment of the Buddha came not through conceptualization, but rather through direct insight:. Despite its Zen Buddhism: Volume 2: A History (Japan) of "no dependence upon words and letters," Chan did not reject Zen Buddhism: Volume 2: A History (Japan) scriptures of the Buddhist Zen Buddhism: Volume 2: A History (Japan), but simply warned of the futility of relying on them for the attainment of emancipating insight. The sacred texts — and much more so the huge exegetical apparatus that had grown up around them in the older scholastic schools — were regarded as no more than signposts pointing the way to liberation. But direct insight has to be supported Zen Buddhism: Volume 2: A History (Japan) study and understanding hori Zen Buddhism: Volume 2: A History (Japan) of the Buddhist teachings and texts. It is for that reason the vow states "the Dharma teachings are infinite, I vow to study them all. Intellectual understanding without practice is called yako-zen"wild fox Zen"but "one who has only experience without intellectual understanding is a zen temma"Zen devil"". The early Buddhist schools in China were each based on a specific Zen Buddhism: Volume 2: A History (Japan). At the beginning of the Tang Dynastyby the time of the Fifth Patriarch Hongren —the Zen school became established as a separate school of Buddhism. These too became formalised, and as such became a subject of disputes on the right way to teach Zen and the avoidance of dependence on words. Up to that point [ — ], the school did not call itself Chan meditationa rather colorless name. It was in fact still looking for a name, and the custom then was to tie a new teaching to a sutra. Huike used the Srimala sutra, but Daoxin later drew inspiration from the Awakening of Faith. Members of the East Mountain Teachingrealizing that the Awakening of Faith was a sastra, came up with the next best; they conjured up a lineage of Lankavatara sutra masters, this being the sutra that informed the Awakening of Faith. Shenhui then Zen Buddhism: Volume 2: A History (Japan) the myth that favored the . Kalupahana does see a struggle to give clues to students about ultimate reality, without going back to scripture e. According to him, the use of kung-an's served this role. The sutra is grounded on the -teachings on emptiness. Manjusri is the last to answer, who says that "by giving an explanation they have already fallen into dualism". Vimalakirti, in his turn, answers with silence. Thus are all Zen masters reluctant to express enlightenment, the condition of nonduality, in words or signs. The Avatamsaka Sutra is a compilation of sutras of various length. The various sutras were probably joined together shortly before its translation into Chinese, at the beginning of the 5th century CE. The Avatamsaka "garland", string of flowers sutra integrates the teachings on sunyata and vijnaptimatra mind-only. All in One, One in All. The All melts into a single whole. There are no divisions in the totality of reality [ The universal Buddhahood of all reality is the religious Zen Buddhism: Volume 2: A History (Japan) of the Avatamsaka-sutra. Are countless worlds and Buddhas From the tip of each hair of Buddha's body Are revealed the indescribable Pure Lands The indescribable infinite Lands. All ensemble in Zen Buddhism: Volume 2: A History (Japan) hair's tip [of Buddha]. All levels of reality are related and interpenetrated. This is depicted in the image of Indra's net. This "unity in totality allows every individual entity of the phenomenal world its uniqueness without attributing an inherent nature to anything". 's Faith in mind is "in many passages [ The Zen- tradition developed a rich textual tradition, based on the interpretation of the Buddhist teachings and the recorded sayings of Zen-masters. It was constructed over a longer period of time, and contains different layers of writing. At the heart of the sermon is the same understanding of the Buddha-nature that we have seen in texts attributed to Bodhidharma and Hingren, including the idea that the fundamental Buddha-nature is only made invisible to ordinary humans by their illusions". It contains the well-known story of the contest for the succession of Hongren. According to the text, Huineng won this contest, but had to flee the monastery to avoid the rage of the supporters of Henxui. The story is not a factual account, but an 8th-century construction, probably by the so- called Oxhead school. Chan texts present the school as Buddhism itself, or as the central teaching of Buddhism, which has been transmitted from the seven Buddhas of the past to the twenty-eight patriarchs, and all the generations of Chinese and Japanese Chan and Zen masters that follow. Another literary device for establishing those traditions was given by the Kao-seng-chuan Biographies of Eminent Monkscompiles around McRae considers Dumoulin's A History of Zen to be a modern example of this genre, disguised as scientific history. One view was that of chiao-wai pieh- ch'uan"a special transmission outside the teaching". It was replaced by an introduction by Yang I, which emphasised "a special practice outside the teaching": [72]. The differences go back to the interpretation of the Long Scroll of the Treatise on the Two Entrances and Four Practices, a text attributed to Bodhidharma. In this text, the "entrance by principle" li-ju is characterized in two ways:. Entrance by principle is said to "awaken one to the truth [wu-tsung] in accordance with [scriptural] teaching [chi-chiao]. The second statement can be seen as a Zen Buddhism: Volume 2: A History (Japan) of a "special transmission outside the teachings". It contains the recorded sayings attributed to d. It was published inbut developed in a period stretching from to In this text, Linji is explicitly placed in line with these teachers of the . Yuanjue Zongan belonged to the Yunmen-faction, and also re-issued the Yunmen yuluthe "Discourse Records of Yunmen". Koan practice developed from a literary practice, styling snippets of encounter-dialogue into well-edited stories. It arose in interaction with "educated literati". The title may be more accurately rendered as Gateless Barrier or Gateless Checkpoint. The -tradition also developed a corpus of its own. In the Rinzai-school, the koan-curricula were systematized by dharma-heirs of Hakuinwho himself produced an extended corpus of written texts. During the Tokugawa-period the Soto-school started to place a growing emphasis on textual authority. In the bakufu declared that "Eheiji's standards kakun must be the rule for all Soto monks". The Soto hierarchy, no doubt afraid of what other radical reformers might find in Dogen's Shobo Genzoa work open to a variety of interpretations, immediately took steps to restrict access to this traditional symbol of sectarian authority. Acting at the request of the Soto prelates, in the government prohibited the copying or publication of any part of Shobo Genzo. In the first lay ordination ceremony was organized in Eihei-ji. From Wikipedia, the free encyclopedia. Part of a series on Zen Buddhism Main articles. Zen lineage charts Zen organisation and institutions . Related schools. Main article: Platform Sutra. See also: Zen lineage charts. See also: . Main article: Koan. The text then proceeds: Question: "What thing does one see? All the dharmas of this world and of the worlds beyond are without self-nature. Also, they are without produced nature. They are just empty names, and these names are also empty. All you are doing is taking these worthless names to be real. Zen Narratives - Wikipedia

The time during which Rinzai Zen was established in Japan also saw the rise of the samurai to power. Along with early imperial support, Rinzai came to enjoy the patronage of this newly ascendant warrior class. In the beginning of the Muromachi period, the Five Mountain System Gozan system was fully worked out. The final version contained five temples of both Kyoto and Kamakura, presided over by Nanzen-ji. A second tier of the system consisted of Ten Temples. This system was extended throughout Japan, effectively giving control to the central government, which administered this system. Not all Rinzai Zen organisations were under such strict state control. The Rinka monasteries, which were primarily located in rural areas rather than cities, had a greater Zen Buddhism: Volume 2: A History (Japan) of independence. By the 18th century, the had entered a period of stagnation and Zen Buddhism: Volume 2: A History (Japan). At that time, the monk — became prominent as a revitalizer and organizer of Rinzai Zen, and his vigorous methods spearheaded a long-lasting revival. Gasan is considered to be a dharma heir of Hakuin, though "he did not belong to the close circle of disciples and was probably not Zen Buddhism: Volume 2: A History (Japan) one of Hakuin's dharma heirs". During the Meiji period —after a coup inJapan abandoned its feudal system and opened up to Western modernism. Shinto became the state religion, and Buddhism adapted to the new regime. Within the Buddhist establishment the Western world was seen as a threat, but also as a challenge to stand up to. A Rinzai university was founded inHanazono Universityinitially as a seminary for those entering the priesthood. In general, the Rinzai school is known for the rigor and severity of its training methods. The Rinzai style of Zen practice may be characterized as somewhat martial or sharp following Zen Buddhism: Volume 2: A History (Japan) the spirit of Linji Yixuan. Rinzai Zen in Japan today is not a single organized body. These branches are purely organizational divisions arising from temple history and teacher-student lineage, and do not represent sectarian divides or fundamental differences in practice. These head temples preside over various networks, comprising a total of approximately six thousand temples, forty monasteries, and one nunnery. The 15 branches of Rinzai, by head temple, are: [web 5] [web 4]. It was brought to Japan in the 17th century, and shows significant influence from the Pure Land school. This reflects the syncretistic tendencies that developed in in the centuries after the earlier Rinzai lines had been transmitted to Japan. A final Japanese Zen sect that self-identified as descending from the Linji school was the Fuke sect; Fuke Zen Buddhism: Volume 2: A History (Japan) was suppressed with the Meiji Restoration in the 19th century and no longer exists. Its influence on the development of music for the shakuhachi bamboo flutehowever, has been great. It places great importance in faith in Yakushi Medicine Buddhaand is known as a destination for healing. A number of Rinzai lines have been transplanted from Japan to Europe, the Americas, and Australia, Zen Buddhism: Volume 2: A History (Japan) non-Japanese practitioners have been certified as teachers and successors of those lineages. Rinzai temples, as well as practice groups led Zen Buddhism: Volume 2: A History (Japan) lay practitioners, may now be found in many nations. Remarkable results of the early relationship between Rinzai Zen and the ruling classes were a strong Rinzai influence on education and government, and Rinzai contributions to a great flowering of Japanese cultural arts such as calligraphypaintingliteraturetea ceremonyJapanese garden design, architecture and even martial arts. A perhaps unanticipated result is that Soto Zen temples, with their connection and appeal to commoners, eventually came to outnumber Rinzai temples. From Wikipedia, the free encyclopedia. For Master Rinzai, see Linji Yixuan. This article is about a Zen school in Japan. For the same school in China, see Linji school. Sect of Japanese Zen Buddhism. Main articles. Dharma transmission Zen lineage charts Zen ranks and hierarchy Zen organisation and institutions Zen Narratives. Related schools. Sacred texts. This section needs expansion with: content. You can help by adding to it. July See also: Japanese Zen. Main article: Ichibata Yakushi Kyodan. Religion portal. Retrieved Topics in Buddhism. Outline Glossary Index. Categories : Rinzai school. Hidden categories: Harv and Sfn no-target errors Articles with Japanese-language sources ja Articles with short description Short description is different from Wikidata Articles containing simplified Chinese-language text Articles containing traditional Chinese-language text Articles containing Japanese- language text Articles to be expanded from July All articles to be expanded Articles using small message boxes CS1 errors: dates. Namespaces Article Talk. Views Read Edit View history. Help Learn to edit Community portal Recent changes Upload file. Download as PDF Printable version. Wikimedia Commons. Part of a series on. Traditions Dharma transmission Zen lineage charts Zen ranks and hierarchy Zen organisation and institutions Zen Narratives. Glossary of Japanese Buddhism. Zen Buddhism, Volume 2: A History by Heinrich Dumoulin, Paperback | Barnes & Noble®

Goodreads helps you keep track of books you want to read. Want to Read saving…. Want to Read Currently Reading Read. Other editions. Enlarge cover. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem. Return to Book Page. In this second volume of his classic history, one of the world's foremost Zen scholars turns his attention to the development of Zen in Japan. Get A Copy. Paperbackpages. Published September 1st by World Wisdom Books first published More Details Original Title. Other Editions 3. Friend Reviews. To see what your friends thought of this book, please sign up. To ask other readers questions about Zen Buddhism, A Historyplease sign up. Be the first to ask a question about Zen Buddhism, A History. Lists with This Book. This book is not yet featured on Listopia. Community Reviews. Showing Rating details. More filters. Sort order. Aug 25, Nash rated it really liked it Recommends it Zen Buddhism: Volume 2: A History (Japan) Zen enthusiasts. This is part II of the 2-part series of history of Zen. Part one is Zen Buddhism: Volume 2: A History (Japan) India and China. But after looking wearily at more than pages for each volume, I delved right on volume 2 first and let volume 1 sits prettily on my non-virtual bookshelf for the time being! The book delivers what it says: history. It is really, really well-documented and covers not only the introduction of Zen in Japan, but also all the major schools, the lineage, Zen in Japanese culture, and also talks about ho This is part II of the 2-part series of history of Zen. It is really, really well-documented and covers not only the introduction of Zen in Japan, but also all the major schools, the lineage, Zen in Japanese culture, and also talks about how it developed through diffirent historical periods. Certain leading figures are also discussed. At least not after I graduate, whenever it would be! I think I'd just go Zen Buddhism: Volume 2: A History (Japan) to the Rinzai Zen part because they are the warrior zen and may be perhaps look up some important figures. I may also spend time lingering on the Kamakura and Muromachi period, which I think may yield some interesting development, if my hypothesis Zen Buddhism: Volume 2: A History (Japan) right. What is my hypothesis? You have to read my dissertation for that! Jul 13, Rick rated it liked it. A slog. A better editor would have reduced this book's repetition and Zen Buddhism: Volume 2: A History (Japan) its chaotic structure. Sep 19, Bob rated it it was ok. It has its moments, but I rarely felt that I was getting much more than a catalog of lineage with some interspersed storylines. I know more about the practice I follow as well as the variety of thinking about Zen Zen Buddhism: Volume 2: A History (Japan) has arisen over time. This is a better book than Volume I, which simply lacked any sense of organization other than a basic It has its Zen Buddhism: Volume 2: A History (Japan), but I rarely felt that I was getting much more than a catalog of lineage with some interspersed storylines. This is a better book than Volume I, which simply lacked any sense of organization other than a basic sort of historical timeline. The test for me is whether I will retain the physical volume for my personal library, and I think I probably will for both this and Volume I, but it is a close call. Sep 23, Jesse Morrow rated it liked it. In the second volume Zen Buddhism: Volume 2: A History (Japan) his master work. Dumoulin continues his excellent - if limited - history of Zen. From the coming of Ch'an from China until D. Suzuki moves to the US, this work follows Zen in Japan. We get to follow both the Soto and Renzai schools during Zen's heydey in the Kamakura period. And we follow its reaction and reformation during the NeoConfucian Edo Period. And finally how Zen was able to survive and help create national foundations in the Shinto driven Meiji period. With ful In the second volume of his master work. With full 50 page chapters on both Dogen and Haikun, the great masters are well covered. At times it does slip into almost begat-ness as he tries to get all the masters in. However, overall it maintains its interest overall and even more than the first volume, connects with the context of overall Japanese history. Victor Sogen Hori's introduction is keen to point out that one critique of Dumoulin is that he passes Zen tradition as history. And, while that is a valid criticism, it does Zen Buddhism: Volume 2: A History (Japan) to detract from the work. One can use the work to understand how Zen practitioners understand their own history. There could be validity in using this book and Vol 1 on India and China as a jumping off point for Zen. Aug 04, Jessica Zu rated it really liked it. This volume on Japanese Chan is again very old and traditional, needs more make up from the newly discovered materials. But overall, it is a good book to start with for those who are interested in Jp Chan history. I personally did not spend much time on this book because the writing is a bit too dry and I am not motivated enough to learn JP Chan history:. Jan 19, Troy Couillard rated it it was amazing. Very accessible and readable. Jul 22, James rated it liked it. Exceptionally informative, but it is an academic account. Thwe rated it really liked it Aug 25, Inbal Tepper rated it it was amazing Oct 01, Micheal Cor rated it really liked it Jun 01, Matt Hayes rated it really liked it Jan 16, Julesinrose rated it it was amazing Jan 27, Alexus rated it really liked it May 02, Liquidlasagna rated it it was amazing Jun 29, Madajus rated it it was amazing Mar 01, Greg Gieber rated it really liked it Aug 08, Holly rated it did not like it Aug 04, Rishu rated it it was amazing Jul 18, David rated it really liked it May 31, Jules rated it it was amazing Sep 05, Shunyata rated it liked it Oct 15, Steve Hegge rated it really liked it Sep 01, Phillip Paiement rated it liked it May 01, John Forman rated it really liked it May 26, Nate rated it really liked it May 08, Michael Heyes rated it really liked it Dec 25, Todd Zimmer rated it it was amazing Jun 07, Laura rated it really liked it Jan 19, There are no discussion topics on this book yet. Readers also enjoyed. About Heinrich Dumoulin.