In the early Qing Dynasty,Donggao Xinyue(东皋心越)crossed the sea to Japan and built the JushōSect(寿昌派)of Caodong School(曹洞宗,Japanese:Soto-shu)there.He preached the repetition of the Buddha’s name(Nianfo Chan...In the early Qing Dynasty,Donggao Xinyue(东皋心越)crossed the sea to Japan and built the JushōSect(寿昌派)of Caodong School(曹洞宗,Japanese:Soto-shu)there.He preached the repetition of the Buddha’s name(Nianfo Chan念佛禅)as the method of practice of his Sect and inherited the“Five Scenarios”theory of Caodong as the doctrine.Donggao’s chanting meditation was the common form of practice following the confluence of Chan Buddhism and the Pure Land School in the Ming Dynasty,and his“Five Scenarios of Correct and Partial Realization(Wuwei Zhengpian五位正偏)”,“Five Positions of the Ruler and Subjects(Wuwei Junchen五位君臣)”,and use of symbols came from Juelang Daosheng(觉浪道盛).His building of the JushōSect was driven by the Tokugawa’s(德川)political power of the Edo(江户)Period and the wish for new ideas of the Japanese Soto(Caodong曹洞)masters,but Donggao’s Chan failed to leave behind an obvious social impact due to the cultural differences between China and Japan,with the cultural influence being merely transient.Thus,attention should be paid to the social and cultural contexts of the intellectual history of Chan Buddhism when considering its rise and fall.展开更多
文摘In the early Qing Dynasty,Donggao Xinyue(东皋心越)crossed the sea to Japan and built the JushōSect(寿昌派)of Caodong School(曹洞宗,Japanese:Soto-shu)there.He preached the repetition of the Buddha’s name(Nianfo Chan念佛禅)as the method of practice of his Sect and inherited the“Five Scenarios”theory of Caodong as the doctrine.Donggao’s chanting meditation was the common form of practice following the confluence of Chan Buddhism and the Pure Land School in the Ming Dynasty,and his“Five Scenarios of Correct and Partial Realization(Wuwei Zhengpian五位正偏)”,“Five Positions of the Ruler and Subjects(Wuwei Junchen五位君臣)”,and use of symbols came from Juelang Daosheng(觉浪道盛).His building of the JushōSect was driven by the Tokugawa’s(德川)political power of the Edo(江户)Period and the wish for new ideas of the Japanese Soto(Caodong曹洞)masters,but Donggao’s Chan failed to leave behind an obvious social impact due to the cultural differences between China and Japan,with the cultural influence being merely transient.Thus,attention should be paid to the social and cultural contexts of the intellectual history of Chan Buddhism when considering its rise and fall.
