Daruma-shu

from Wikipedia, the free encyclopedia

The Daruma shū ( jap. 達磨宗 , dt. " Bodhidharma -School") was a school of the early Zen - Buddhism in Japan . It originated in the Kamakura period and ceased to exist as an independent school by the Ōnin war at the latest .

A part of her went almost completely in the context of her persecution in the still young Sōtō-shū and dominated this at times.

In Japanese publications, the Daruma-shū is also called Nihon Daruma-shū ( 日本 達磨 宗 ; "Japanese Bodhidharma School") in order to avoid confusion with the general name for the newly propagated Chan from China, which is written with the same characters became ( Chinese  達磨 宗 , Pinyin Dámó zōng , W.-G. Ta-mo tsung ). For example , the ban on a “Daruma-shū” brought about by the Tendai-shū and brought about by the imperial court refers to any Zen as an independent school due to incomprehensibility and nonsense, for which Eisai had to answer.

history

The Japanese monk Dainichi (bō) Nōnin ( 大 日 (房) 能忍 ; † approx. 1189–96), who worked at the end of the 12th century, is considered the founder of Daruma-shū . He was the uncle of Kagekiyo, a leader of the Taira (and was later killed by his sword). He resided in the Sambō-ji ( 三宝 寺 ), a temple he founded in the province of Settsu . Unlike some of his contemporaries interested in Zen, he himself did not travel to the China of the Song Dynasty , which was then considered the country of origin of the Chan in Japan . In order to be legitimized as a Zen master by a Chinese master, Nōnin sent his two students Renchū and Shōben to China in 1189, who studied with Zhuoan Deguang ( Chinese  拙 庵 德光 , Pinyin Zhuóān Déguāng , W.-G. Cho -an Te-kuang ; 1121–1203), a master from the Yangqi branch ( Chinese  楊 岐 派 , Pinyin Yángqí pài ) of the Linji zong ( Chinese  臨濟 宗 , Pinyin Línjì zōng , W.-G. Lin- chi tsung ) and himself a student of Dahui Zonggao ( Chinese  大 慧 宗 杲 , Pinyin Dàhuì Zōnggǎo , W.-G. Ta-hui Tsung-kao ; 1089–1163). Renchū and Shōben studied with Fozhao Deguang and handed him a letter from Nōnin in which he described his religious experience. On their return, Te-kuang gave them u. a. a seal of enlightenment ( 印 可 , inka ) for Nōnin with on the way, which identified him as his Dharma successor .

Nōnin's work was severely criticized by the established Buddhist schools, including the powerful Tendai-shū . But other Zen masters (including Eisai in his 興 禪 護 國 論 , Kōzen gokokuron ) and Nichiren (in his 開 目 抄 , Kaimokushō ) took a stand against him, which u. a. is due to the rapid growth in students and the great attention paid to the new school.

One of Nōnin's most important students was Kakuan ( 覺 晏 ; † 1234?), Who later worked in Tō-no-mine in Yamato Province . The accommodation of this community was destroyed in the years 1227/8 by monks of the Kofuku-ji . Other centers of Nōnin's students were the community in Higashiyama in Kyoto, also established by Kakuan, and a group in Hajaku-ji in Echizen province . The latter group, centered around the monk Ekan ( 懐 鑑 ; † 1251), joined Dōgens community at Kōshō-ji in Fukakusa south of Kyoto in the spring of 1242 . They followed the example of their classmate Koun Ejō ( 孤雲 懐 奘 ; 1198-1280), like Ekan a student of Kakuan, who had already joined Dōgen in 1234 and would later be his successor. Together with Ekan, u. a. also Tettsū Gikai ( 徹 通 義 介 ; 1219–1309), Gi'en ( 義演 ; † 1314), Gijun ( 義 凖 ) and Kangan Gi'in ( 寒 巌 義 尹 ; 1217–1300) at the Kōshō-ji. After this group dissolved in Higashiyama, the group remained in Nōnin's old temple, the Sambō-ji, the only one of the Daruma-shū until this temple was destroyed in the Ōnin war .

In Dōgen's new Zen community, the former followers of the Daruma-shū were later part of the so-called dispute over the succession in the third generation ( 三代 相 論 , sandai sōron ), which occurred in Eihei-ji after the death of Dōgen's successor Ejō (the until then had taken on a mediating role) also on questions about the correct doctrine that ignited Sōtō-shū . Basically, it was about conflicts between two parties: on the one hand, the followers of the pure and uncompromising doctrine of Dōgen, which he had formulated particularly rigorously after the conversion of the Daruma-shū followers and in contrast to other teachings and who formed around Gi'en, and on the other hand the followers of the Daruma-shū doctrine (who were not necessarily identical with the converts of 1242) to Ejō's successor Tettsū Gikai, who tried to establish a syncretic mediation with the other Buddhist schools in Japan. The conflict eventually led to the split of the Sōtō-shū when Gikai had to leave the Eihei-ji in 1293 and founded a new community at the Daijō-ji ( 大乗 寺 ; a former Shingon temple) in the province of Kaga . It was not until the 16th century that the various Sōtō lines reunited under the Eihei-ji.

Fonts

  • The Joto Shōgakuron ( 成等正覺論 ; " Treatise on the attainment of perfect enlightenment") in three sections a) a report on the history of Zen Buddhism of the seven Buddhas of the past until the 50th Patriarch Zhuoan Deguang, b) a gloss on "The mind itself is Buddha" ( 即 心 是 仏 , sokushin zebutsu ; a central doctrine of Daruma-shū) and c) a passage on worldly advantages and magical powers.
  • The Shōbōgenzō ( 正法 眼 蔵 ) was a collection of three hundred Chinese kōan created in 1236 by Daruma-shū followers who had converted to Dōgens community . The title goes back to a Kōan collection ( Chinese  正法眼藏 , Pinyin Zhèngf正法眼藏yǎn zàng ) created by Dahui Zonggao , to which Dōgens later created work, also called Shōbōgenzō , refers.
  • The Hōmon Taikō ( 法門 大綱 )
  • The Kenshō Jōbutsuron ( 見 性 成 仏 論 ; " Treatise on seeing one's own nature and the direct attainment of Buddhahood")
  • The Daruma Sanron ( 達磨 三 論 ; "Three tracts on Bodhidharma") is an apocryphal script which the Sōtō monk Kyōgō ( 経 豪 ) ascribed to the Daruma-shū. These were the Hasō-ron ( 破相 論 ), the Goshō-ron ( 悟性 論 ) and the Kechimyaku-ron ( 血脈 論 ).

Teaching

The zen of the Daruma-shū was determined by two sources: on the one hand, the Linji-zong line mediated by Zhuoan Deguang, which, like the later Rinzai-shū, was based on kanna-zen ( 看 話 禪 ), i.e. the preferred use of kōan , and on the other hand, the syncretic meditation doctrine of the Tendai-shū , based on Saichō's traditions of the Tiantai zong and his studies with Xiuran ( Chinese  修 然 , Pinyin Xiūrán , W.-G. Hsiu-jan ), representatives of the ox-head school or northern school of Chinese Chan from the years 804/5.

The theory of the “view of one's own nature and direct attainment of Buddhahood” ( 見 性 成 仏 , kenshō jōbutsu ), which had been developed by Huineng in the so-called “Platform Sutra of the Sixth Patriarch”, was elevated to a leitmotif by the Daruma-shū. She could also refer to the Tendai-shū, which also represented this doctrine, as explained in Saichōs Kechimyakufu ( 血脈 譜 ). Together with the theory of "The mind itself is Buddha" ( 即 心 是 仏 , sokushin zebutsu ), an expression of the non-duality of Buddha and (other) living beings, this formed the doctrinal basis of the Daruma-shū teaching.

Furthermore, the Daruma-shū was probably influenced by esoteric Buddhism. The Jōtō Shōgakuron recommends reciting certain verses in order to develop magical effects.

Another characteristic of the Daruma-shū was a pronounced cult around Śarīra ( 舍利 , shari ), Buddhist relics in the form of pearls, with which the school believed that it owned the sacred remains of the six first patriarchs and the Bodhisattva Fugen . There was a separate hall in the Sambō-ji for their worship. The cult finally found its way into the Sōtō-shū when Gikai handed over the Śarīra Fugens and Huinengs, which he had kept, to his successor Keizan Jōkin . Keizan brought this in the Yōkō-ji ( 永光 寺 ), a temple on the Noto Peninsula .

literature

Individual evidence

  1. ↑ Faure 1987, p. 26.
  2. ↑ a b Faure 1987, p. 25.
  3. ↑ Matsunaga 1976, p. 187 f.
  4. ↑ Dumoulin 1986, p. 11.
  5. ↑ Faure 1987, p. 27 f.
  6. ↑ Dumoulin 1986, p. 7 f.
  7. ↑ Matsunaga 1976, p. 187.
  8. ↑ Matsunaga 1976, p. 166.
  9. ↑ a b Faure 1987, p. 28.
  10. ↑ Dumoulin 1986, p. 8.
  11. ↑ a b Faure 1987, p. 30.
  12. ↑ Dumoulin 1986, p. 90.
  13. ↑ a b Dumoulin 1987, p. 105.
  14. ↑ Matsunaga 1976, p. 256 f.
  15. ↑ Matsunaga 1976, p. 257.
  16. ↑ Faure 1987, p. 45 f.
  17. ↑ Faure 1987, p. 32.
  18. ↑ Faure 1987, p. 42.
  19. ↑ Faure 1987, pp. 32, 44.
  20. ↑ a b Faure 1987, p. 44.
  21. ↑ a b Faure 1987, p. 31.
  22. ^ Digital Dictionary of Buddhism , "Saichō" (article by Charles Muller ).
  23. ↑ Dumoulin 1986, p. 93.
  24. ↑ Faure 1987, pp. 32, 43.
  25. ↑ Faure 1987, p. 35.
  26. ↑ Faure 1987, pp. 35-8.