![]() The second part of the dissertation is dedicated to an analysis of Shotetsu' s poetry as described above. Chapters describing Shotetsu's life and the historical, political, social, cultural and spiritual currents of his era constitute the first part of this dissertation, providing a detailed picture of the 'context'. His compositions are appreciated in the context of his own life experience and the external environment in which he lived, with particular emphasis placed on understanding and attempting to resolve the apparent paradox existing between Shotetsu's detached, rarified, highly aesthetic poetry and the turbulent age in which he lived, a contradiction which appears to challenge the prevalent theory of the essential contextuality of all literature. This work comprises an in-depth study ofwaka poetry by Muromachi poet-monk Shotetsu (1381- 1459) included in his poetic treatise Shotetsu Monogatari (ca. Accordingly, I contend that the Kankinbō can advance our understanding of the meaning and function of rituals within Edo-period Zen and shed new light on modern interpretations of the tradition. Tōrei’s exegetical efforts to explain the function and justify the legitimacy of sutra recitation attest that the tension between antinomian rhetoric and worship was a major concern for Zen reformers in Edo Japan. ![]() This illustrates the multifaceted understanding of texts as ritual objects, one that challenges strict distinctions between worldly benefits and spiritual cultivation. Tōrei focuses on the mental and physical benefits of sutra recitation and its power to positively affect natural and supernatural environments. I explore the Kankinbō chapter of Goke sanshō yōromon, written by the eighteenth-century Japanese Rinzai monk Tōrei Enji. It also aims to better understand how Zen practitioners interpret the meaning and purpose of sutra recitation and how they bridge the aforementioned gap between soteriology and practice. ![]() This article examines the liturgical function of Buddhist scriptures within the Japanese Rinzai tradition. Daily and monthly sutra-recitation services take up more of the monks’ time and effort than any other activity. In practice, however, sutra recitation and invocation of dhāraṇī have been a significant and influential component of Zen monastic life throughout history. The practices he developed are still used today, and have helped hundreds of students attain new levels of enlightenment.Ĭlassical Chan/Zen literature is famous for its ostensive disparagement of scriptural authority. Hakuin Ekaku used his new koan based practice to revitalize the elitist Rinzai tradition through the percolation of Zen into the common populace. This essay follows a chronological structure, discussing the political movement of Rinzai Buddhism from its entrance into Japan during the Kamakura Period to the Ashikaga Period and then the Tokugawa shogunate. He turned Rinzai Zen Buddhism into a more universal practice that would accept anyone who was willing to devote themselves to Zen, regardless of social class. Zen master Hakuin Ekaku developed a form of teaching using koan and calligraphy in order to bring Rinzai Zen to the everyday people. As a way to prevent the spread of Christianity, the Tokugawa shogunate forced the populace to register within the Buddhist temple system, bringing the working class into the Rinzai Zen temples. After the Tokugawa shogunate took power, Buddhism was separated from the state cult and forced to fend for itself. It was practiced by government officials and was part of the state cult. Prior to the Tokugawa period, Buddhism was an elitist religion in Japan.
0 Comments
Leave a Reply. |
Details
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |