Sà Âtà  Zen or is the largest of the three traditional sects of Zen in Japanese Buddhism (the others being Rinzai and à Âbaku). It is the Japanese line of the Chinese Caodong school, which was founded during the Tang dynasty by Dongshan Liangjie. It emphasizes Shikantaza, meditation with no objects, anchors, or content. The meditator strives to be aware of the stream of thoughts, allowing them to arise and pass away without interference.
The Japanese brand of the sect was imported in the 13th century by Dà Âgen Zenji, who studied Caodong Buddhism () abroad in China. Dà Âgen is remembered today as the ancestor of Sà Âtà  Zen in Japan along with Keizan Jà Âkin.
With about 14,000 temples, Sà Âtà  is one of the largest Japanese Buddhist organizations. Sà Âtà  Zen is now also popular in the West, and in 1996 priests of the Sà Âtà  Zen tradition formed the Soto Zen Buddhist Association based in North America.
The original Chinese version of Sà Âtà Â-shà «, i.e. the Caodong-school (æ¹æ´Âå®Â) was established by the Tang dynasty monk Dongshan Liangjie (æ´Âå±±è¯价 Ja: Tà Âzan Ryà Âkai) in the ninth century.
One prevalent view is that the sect's name was originally formed by taking one character each from the names of Dongshan and his disciple Caoshan Benji (æ¹山æ¬å¯Â, Tà Âzan Ryà Âkai), and was originally called Dongcao sect (with the characters in transposed order). However, to paraphrase the Dongshan Yulu (ãÂÂæ´Âå±±èªÂé²ãÂÂ, "Record of the Dialogues of Dongshan"), the sect's name denotes 'colleagues (æ¹) of the teachings above the caves (æ´Â)' who together follow the "black wind (teachings of Taoism?)" and admire the masters of various sects.
Perhaps more significantly for the Japanese brand of this sect, DÃ Âgen among others advocated the reinterpretation that the "Cao" represents not Caoshan, but rather "Huineng of Caoxi temple" ; Ch. ). The branch that was founded by Caoshan died off, and DÃ Âgen was a student of the other branch that survived in China.
A precursor to the sect is Shitou Xiqian (Ch. , ), the attributed author of the poem Sandokai, which formed the basis of Song of the Precious Mirror Samadhi of Dongshan Liangjie (Jp. Tà Âzan Ryà Âkai) and the teaching of the Five Ranks.
Starting with DÃ Âgen, a partial lineage chart is as follows:
The Caodong-teachings were brought to Japan in 1227, when Dà Âgen returned to Japan after studying Ch'an in China and settled at Kennin-ji in Kyoto. Dà Âgen had received Dharma transmission from Tiantong Rujing at Qìngdé Temple, where Hongzhi Zhengjue once was abbot. Hongzhi's writings on "silent illumination" had greatly influenced Dà Âgen's own conception of shikantaza.
Dà Âgen did return from China with various kà Âan anthologies and other texts, contributing to the transmission of the koan tradition to Japan. In the first works he wrote he emphasised the practice of zazen, which brought him into trouble at Kennin-ji:
In 1243 Dà Âgen founded Eihei-ji, one of the two head temples of Sà Âtà Â-shà « today, choosing...
Daily routine was copied from Chinese practices, which went back to the Indian tradition:
Dà Âgen was succeeded around 1236 by his disciple Koun Ejà  (1198âÂÂ1280), who originally was a member of the Daruma school of Nà Ânin, but joined Dà Âgen in 1229. Ejà  started his Buddhist studies at Mount Hiei, the center of Tendai studies. Following his stay there he studied Pure Land Buddhism under Shà Âkà «, whereafter he joined the Daruma school of Nà Ânin by then led by Kakuan., and later Dà Âgen's community in 1234.
Ejà  composed a journal in colloquial Japanese called the , or simply for short, recollecting conversations he had with Dà Âgen. The recorded conversations emphasize the primacy of an austere Zen Buddhism, and resisted efforts from outside to incorporate other practices such as building Buddhist statues, or erecting new temples, and contrast with a different journal, the , an apocryphal journal attributed to Gikai.
A large group from the Daruma-school under the leadership of Ekan joined the Dogen-school in 1241, after severe conflicts with the Tendai and Rinzai schools. Among this group were Gikai, Gien and Giin, who were to become influential members of DÃ Âgen's school.
After the death of Ejà Â, a controversy called the sandai sà Âron occurred. In 1267 Ejà  retired as Abbot of Eihei-ji, giving way to Gikai, who was already favored by Dogen. Gikai too originally was a member of the Daruma school, but joined Dà Âgen's school in 1241, together with a group from the Nà Ânin school led by Ekan. Gikai introduced esoteric elements into the practice:
Opposition arose, and in 1272 Ejà  resumed the position of abbot. After his death in 1280, Gikai became abbot again, strengthened by the support of the military for magical practices. Opposition arose again, and Gikai was forced to leave Eihei-ji, and exiled to Kaga Province, Daijà Â-ji (in Ishikawa Prefecture). He was succeeded by Gien, who was first trained in the Daruma-school of Nà Ânin. His supporters designated him as the third abbot, rejecting the legitimacy of Gikai.
The second most important figure in Sà Âtà Â, Keizan, belonged to this dissident branch. Keizan received ordination from Ejà  when he was, twelve years old, shortly before Ejà Â's death When he was seventeen he went on a pilgrimage for three years throughout Japan. During this period, he studied Rinzai, Shingon and Tendai. After returning to Daijà Â-ji, Keizan received dharma transmission from Gikai in 1294, and established Joman-ji. In 1303 Gikai appointed Keizan as abbot of Daijà Â-ji, a position he maintained until 1311.
Keizan enlarged the Shingon-temple Yà Âkà Â-ji in Ishikawa prefecture, turning it into a Zen monastery in 1312. Thereafter he inherited the Shingon temple Shogaku-ji in 1322, renaming it Sà Âji-ji, which was recognized as an official monastery. In 1324 he put Gasan Jà Âseki in charge of Sojo-ji, and returned to Yà Âkà Â-ji. Yà Âko-ji was Keizan's main temple, but Sà Âji-ji thrived better, thanks to Gasan Jà Âseki
Though today Dà Âgen is referred as the founder of Sà Âtà Â, for a long period Sà Âtà  history recognized several important ancestors, next to Dà Âgen. In 1877 the heads of the Sà Âtà  community acknowledged Keizan for a brief period as the overall founder of the Sà Âtà  sect.
Dogen is known as the "koso", where Keizan is known as the "taiso";
At the end of the Kamakura period, DÃ Âgen's school centered around four centers, namely Eihei-ji, Daijo-ji monastery, and the temples Yoko-ji and SÃ Âji-ji. SÃ Âji-ji became the most influential center of the DÃ Âgen school.
During the Muromachi period the Rinzai school was the most successful of the schools, since it was favoured by the shà Âgun. But Soto too spread out over Japan.
Gasan Jà Âseki (1275âÂÂ1365) and Meiho Sotetsu were Keizan's most prominent students.
Gasan too started his Buddhist studies at mount Hiei. He became head of Soji-ji in 1324. Gasan adopted the Five Ranks of Tung-shan as a fit vehicle to explain the Mahayana teachings.
Sotetsu became head of Yoko-ji in 1325. Initially his influence soon grew. In 1337 Sotetsu was appointed as abbot of Daijo-ji.
After a period of war Japan was re-united in the AzuchiâÂÂMomoyama period. Neo-Confucianism gained influence at the expense of Buddhism, which came under strict state control. The power of Buddhism decreased during the Tokugawa period. Buddhism had become a strong political and military force in Japan and was seen as a threat by the ruling clan. Measures were taken to control the Buddhist organisations, and to limit their power and influence. The temple hierarchy system was centralized and unified.
Japan closed the gates to the rest of the world. New doctrines and methods were not to be introduced, nor were new temples and schools. The only exception was the à Âbaku lineage, which was introduced in the 17th century during the Edo period by Ingen, a Chinese monk. The presence of these Chinese monks also influenced the existing Zen-schools, spreading new ideas about monastic discipline and the rules for dharma transmission.
The Sà Âtà  school started to place a growing emphasis on textual authority. In 1615 the bakufu declared that "Eheiji's standards (kakun) must be the rule for all Sà Âtà  monks". In time this came to mean all the writings of Dà Âgen, which thereby became the normative source for the doctrines and organisation of the Sà Âtà  school.
A key factor in this growing emphasis on Dogen was Manzan's appeal to change the rules for dharma transmission, based on arguments derived from the Shà Âbà Âgenzà Â. From its beginnings, Sà Âtà Â-shà « has laid a strong emphasis on the right lineage and dharma transmission. In time, dharma transmission became synonymous with the transmission of temple ownership. When an abbot changed position, becoming abbot of another temple, he also had to discard his lineage and adopt the lineage of his new temple. This was changed by Manzan Dokahu (1636âÂÂ1714), a Sà Âtà  reformer, who:
Dà Âgen scholarship came to a central position in the Sà Âtà  sect with the writings of Menzan Zuihà  (1683âÂÂ1769), who wrote over a hundred works, including many commentaries on Dà Âgen's major texts and analysis of his doctrines. Menzan promoted reforms of monastic regulations and practice, based on his reading of Dà Âgen.
Another reformation was implemented by Gentà  Sokuchà « (1729âÂÂ1807), the 11th abbot of Eihei-ji, who tried to purify the Sà Âtà  school, de-emphasizing the use of kà Âans. In the Middle Ages kà Âan study was widely practiced in the Sà Âtà  school. Gentà  Sokuchà « started the elevation of Dà Âgen to the status he has nowadays, when he implemented new regulations, based on Dà Âgen's regulations.
This growing status of Dà Âgen as textual authority also posed a problem for the Sà Âtà  school:
During the Meiji period (1868âÂÂ1912) Japan abandoned its feudal system and opened up to Western modernism. Shinto became the state religion, and Buddhism was coerced to adapt to the new regime. Rinzai and Sà Âtà  Zen chose to adapt, with embarrassing consequences when Japanese nationalism was endorsed by the Zen institutions. War endeavours against Russia, China and finally during the Pacific War were supported by the Zen establishment.
Within the Buddhist establishment the Western world was seen as a threat, but also as a challenge to stand up to. Parties within the Zen establishment sought to modernize Zen in accord with Western insights, while simultaneously maintaining a Japanese identity.
During this period a reappraisal of Dà Âgen started. The memory of Dà Âgen was used to ensure Eihei-ji's central place in the Sà Âtà  organisation, and "to cement closer ties with lay people". In 1899 the first lay ordination ceremony was organized in Eihei-ji. Eihei-ji also promoted the study of Dà Âgen's works, especially the Shà Âbà Âgenzà Â, which changed the view of Dà Âgen in Sà Âtà Â's history. An image of Dà Âgen was created that suited the specific interests of Eihei-ji:
Funerals continue to play an important role as a point of contact between the monks and the laity. Statistics published by the Sà Âtà  school state that 80 percent of Sà Âtà  laymen visit their temple only for reasons having to do with funerals and death, while only 17 percent visit for spiritual reasons and a mere 3 percent visit a Zen priest at a time of personal trouble or crisis.
In a piece of advice to western practitioners, Kojun Kishigami Osho, a dharma heir of Kà Âdà  Sawaki, writes:
According to Kishigami, practice may as well be undertaken elsewhere:
In the 20th century Sà Âtà  Zen spread out to the west.
Shunryà « Suzuki played a central role in bringing Sà Âtà  to the west. Suzuki studied at Komazawa University, the Sà Âtà  Zen university in Tokyo. In 1959 Suzuki arrived in California to attend to Soko-ji, at that time the sole Sà Âtà  temple in San Francisco. His book Zen Mind, Beginner's Mind has become a classic in western Zen culture. Suzuki's teaching of Shikantaza and Zen practice led to the formation of the San Francisco Zen Center, one of the largest and most successful Zen organizations in the West. The training monastery of the San Francisco Zen center, at Tassajara Hot Springs in central California, was the first Buddhist Monastery to be established outside Asia. Today SFZC includes Tassajara Monastery, Green Gulch Farm, and City Center. Various Zen Centers around the U.S. are part of the dharma lineage of San Francisco Zen Center and maintain close organizational ties with it.
Suzuki's assistant Dainin Katagiri was invited to come to Minneapolis, Minnesota, where he moved in 1972 after Suzuki's death. Katagiri and his students built four Sà Âtà  Zen centers within MinneapolisâÂÂSaint Paul.
The Sanbo Kyodan is a lay Zen sect with elements of both the Soto and the Rinzai traditions started by Haku'un Yasutani, and later KÃ Âun Yamada. It was renamed Sanbo-Zen International in 2014.
In Europe the Sanbo Kyodan has been influential via Hugo Enomiya-Lassalle, and via students of disgraced Zen monk Dennis Genpo Merzel, especially in the Netherlands.
The Antaiji-based lineage of Kà Âdà  Sawaki is also widespread. Sawaki's student and successor as abbot Kà Âshà  Uchiyama was the teacher of Shà Âhaku Okumura who established the Sanshin Zen Community in Bloomington, Indiana, and his student Gudà  Wafu Nishijima was Brad Warner's teacher. Another of Sawaki's students, Taisen Deshimaru, travelled to France where he became Kaikyosokan (head of Japanese Soto Zen for a particular country or continent) in Europe. Deshimaru founded the Association Zen Internationale in 1970, which is now the oldest and largest Zen association in Europe, with affiliated sanghas in France, Spain, Germany, Italy, the United Kingdom and other countries.
The larger majority of North American Sà Âtà  priests joined in 1996 to form the Soto Zen Buddhist Association. While institutionally independent of the Japanese Sà Âtà Âshà «, the Sà Âtà  Zen Buddhist Association works closely with what most members see as their parent organization. With about one hundred fully transmitted priests, the Sà Âtà  Zen Buddhist Association now represents about 80% of Western Sà Âtà  teachers. The Soto Zen Buddhist Association approved a document honoring the women ancestors in the Zen tradition at its biannual meeting on October 8, 2010. Female ancestors, dating back 2,500 years from India, China, and Japan, may now be included in the curriculum, ritual, and training offered to Western Zen students.
Daily services in Sà Âtà  monasteries include chanting of sutras and dharanis.
In the Sà Âtà  school of Zen, Shikantaza, meditation with no objects, anchors, or content, is the primary form of practice. The meditator strives to be aware of the stream of thoughts, allowing them to arise and pass away without interference.
Considerable textual, philosophical, and phenomenological justification of this practice can be found throughout DÃ Âgen's works:
Other important texts promoting zazen are the Shà Âbà Âgenzà Â, and the "Principles of Zazen" and the "Universally Recommended Instructions for Zazen".
Sà Âtà  Zen was often given the derogatory name "farmer Zen" because of its mass appeal. Some teachers of Zen would say that it was called "farmer Zen" because of its down-to-earth approach, while the Rinzai school was often called "samurai Zen" because of the larger samurai following. The latter term for the Rinzai can be somewhat misleading, however, as the Sà Âtà  school also had samurai among its rosters.
Sà Âtà  Zen, like all of Zen, relies on the Prajnaparamita Sutras, as well as general Mahayana Buddhist sutras, such as the Lotus Sutra, the Brahma Net Sutra and the Lankavatara Sutra. Zen is influenced in large part by the Yogacara school of philosophy as well as the Huayan school.
Until the promotion of Dogen studies in modern times, the study of Chinese texts was prevalent in Sà Âtà Â:
Shih-t'ou Hsi-ch'ien's (Shitou Xiqien, Sekito Kisen, 700âÂÂ790) poem "The Harmony of Difference and Sameness" is an important early expression of Zen Buddhism and is chanted in Sà Âtà  temples to this day.
One of the poems of Tung-shan Liang-chieh, the founder of Sà Âtà Â, "The Song of the Jewel Mirror Awareness" is also chanted in Sà Âtà  temples. Another set of his poems on the Five Positions (Five Ranks) of Absolute and Relative is important as a set of kà Âans in the Rinzai school.
Other texts typically chanted in Sà Âtà  Zen temples include the Heart Sutra (Hannyashingyà Â), and Dà Âgen's Fukanzazengi (Universally Recommended Instructions for Zazen).
Dà Âgen's teaching is characterized by the identification of practice as enlightenment itself. This is to be found in the Shà Âbà Âgenzà Â. The popularity of this huge body of texts is from a relatively recent date:
The study of DÃ Âgen, and especially his Shobogenzo, has become the norm in the 20th century:
The Sà Âtà Â-shà « organisation has an elaborate organisation. It consists of about 15,000 temples. There are circa 30 training centers, where Sà Âtà  monks can train to become an oshà  or priest and run their own temple.
Sà Âtà Â-shu has a centralised organisation, run by a head:
Contemporary Sà Âtà Â-shà « has four classes of temples:
While Eihei-ji owes its existence to Dà Âgen, throughout history this head temple has had significantly fewer sub-temple affiliates than the Sà Âji-ji. During the Tokugawa period, Eiheiji had approximately 1,300 affiliate temples compared to Sà Âji-ji's 16,200. Furthermore, out of the more than 14,000 temples of the Sà Âtà  sect today, 13,850 of those identify themselves as affiliates of Sà Âji-ji. Additionally, most of the some 148 temples that are affiliates of Eiheiji today are only minor temples located in HokkaidoâÂÂfounded during a period of colonization during the Meiji period. Therefore, it is often said that Eiheiji is a head temple only in the sense that it is head of all Sà Âtà  dharma lineages.
The Sà Âtà «-shà « is an "umbrella (hokatsu) organization for affiliated temples and organizations". It has "three sets of governing documents":
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