By Steven Heine
A historiographical therapy of Dogen's writings - did Dogen visit China? I've learn different remedies evaluating his Fukanzazengi with the present meditation (zazen) manuals present on the time in China - those are all scholarly remedies and feature little to do with the perform of Zen.
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Additional info for Did Dogen go to China?
Note in Table 1 that the sermons contained in the Sho¯bo¯genzo¯ zuimonki were delivered during the years 1234–1238, when there was a hiatus between the initial delivery of jishu sermons in 1233 and the resumption of this style at the end of the decade. Some examples of the sho¯san style, along with another kana lecture style known as ho¯go collected from different phases of Do¯gen’s career, are included in the eighth volume of the Eihei ko¯roku. Modeling and Critiquing the Patriarchs Aside from the relatively short section of ho¯go, the Eihei ko¯roku, which has been overlooked in Western scholarship until recently, is particularly important for expressing the Chinese model of instruction.
Still, the port was not a considerable distance from the temple. In fact, the cook from nearby Mount A-yu¨-wang (admittedly closer to the harbor than Mount T’ient’ung), whom Do¯gen met on ship as was cited in Tenzokyo¯kun, planned to return to the temple the evening of their conversation, a fact suggesting that it was within a modest walking distance (for a well-trained yet elderly monk). figure 2. Locations of Ch’an Five Mountains Temples 16 historical and methodological issues Mount T’ien-t’ung is said to have housed a community of over a thousand monks at its peak, all fed from a single wok supervised by the temple’s chief cook.
As Hee-Jin Kim writes, “Unlike other Buddhists who had previously studied in China, Do¯gen brought home with him no sutras, no images, and no documents. His sole ‘souvenir’ presented to his countrymen was his own body and mind, his total existence, which was now completely liberated and transformed. ). Indeed, Do¯gen came back to Japan exhibiting a remarkable facility with diverse genres of Zen writings, which he used critically and creatively in his sermons and other works. Do¯gen’s profound knowledge of Chinese Ch’an literature, especially ko¯an records, is symbolized by the legend of the “One Night Blue Cliff Record” (ichiya Hekiganroku).