The Intersection of 'Japanese Buddhism' and 'Shikan' Part 6
In China during the Song dynasty, 'Zen' was the trend.
It was Eisai and Dogen who brought the philosophy of 'Zen' to Japan.
These two were also scholarly monks of the Tendai sect at Enryaku-ji Temple on Mount Hiei.
However, like Honen, whom I mentioned earlier,
they were not satisfied with their sect, and driven by the question, 'Isn't something wrong here?',
these two traveled to China at the time, that is, the Song dynasty,
aiming for authentic Buddhism.
At that time, the teachings of Pure Land Buddhism,
which promised rebirth in the Pure Land through 'Nembutsu', were spreading along with the concept of the Degenerate Age of the Dharma (Mappo),
but in truth, these two, like Honen,
'We cannot save people as things are now'were people who held doubts about the state of the sects at that time.
Apart from Honen, these two thought,
'Shouldn't we go to the birthplace of Buddhism after all?
And shouldn't we try to restore the essence of Tendai that Saicho transmitted?'
They thought along the same lines as Kukai and Saicho did long ago.
In other words, it was like a second religious reformation.
However, by this time, there was no longer any 'political diplomacy'
like the missions to Tang China,
so they traveled to the Song dynasty on merchant ships.
First, it was Eisai who traveled to the Song dynasty twice.
Eisai went to Song China aiming for the 'restoration of Tendai,' but
in China at the time, 'Zen,' which was started by Bodhidharma,
was the mainstream.
Eisai experienced a culture shock because of this.
In the first place, 'Chinese Zen,' founded by Bodhidharma in the 6th century,
is a movement that emphasizes 'Ding' (meditative concentration) among the foundations of Buddhist doctrine,'Sila' (things to keep), 'Prajna' (things to understand), and 'Samadhi' (things to practice).
Of course, in the Dharma, everything must be valued,
but it can be said that this is a movement that placed 'Samatha' (calming) especially on how one should act.
Here, the 'Samadhi' preached by Bodhidharma is 'Zen' (sitting),
and this is expressed by the term 'Zenjo' (meditative concentration).
This movement was compiled around the 8th century by the Sixth Patriarch,Dajian Huineng.
Eventually, it split into two schools from his high-ranking disciples,NanyueandQingyuan,
leading to the Song dynasty, where the foundation of Chinese Zen was established.
In the Song dynasty at that time, this kind of 'Zen sect' had become the mainstream of Buddhism and was flourishing.
Eisai learned the 'Zen studies' of the Rinzai lineage, which succeeded the Nanyue school,
and decided that he should transmit this to Japan.
This Rinzai Zen is called'Kanna Zen' (Zen of looking at words),and
along with sitting, one is presented with an 'unsolvable' problem.
This is called'Koan'.
It is what is known as a Zen dialogue.
Even if you try to provide a 'correct answer' to this Koan, there is no correct answer.
The nature of a Koan lies insitting and searching for the 'solution'.
Therefore,there is no solution to a Koan that applies to everyoneis what it means.
However, rather than providing a solution,
how one looked at it = Samatha,
and what was seen there = Vipassana.