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“Applying the historical-critical methods of modern biblical studies, scholars of Buddhism—buddhologists—have shown that canonical Zen texts were in fact written down and revised by later generations of monks and literati rather than being literal transcripts of the words of the masters. To begin with, the story of Bodhidharma, who is said to have brought Zen from India to China sometime around 500 ce, has been revealed to be largely a symbolic fabrication by later generations, even if in part based on an actual historical person. Moreover, much of the foundational Zen lore regarding the words and acts of the golden age of Zen masters in the Tang Dynasty (618–906 ce), it turns out, was edited and embellished by masters and other monks and literati in the Song Dynasty (960–1279). The narratives and teachings recorded in the Transmission of the Lamp [of Enlightenment] literature—from which the episodes and encounter dialogues that appear in the kōan collections were drawn—were subjected to revision not only for pedagogical purposes but also for the sake of pious hagiography and sectarian polemics.”

Quote by Bret W Davis

Book:Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism
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Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism

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Bret W Davis

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“Another classic case in point is the reconstructive origins of the canonical Platform Sutra of the Sixth Patriarch, which is attributed to the seventh-century Chinese Zen master Huineng but in fact seems to have first appeared around 780 ce, "over a century after the events it describes were supposed to have taken place." The earliest versions of the autobiography and teachings of Huineng included in this text were in fact composed by Shenhui and other purported successors in the Southern School in order to differentiate their teachings from, and elevate them over, those of Shenxiu and other teachers of the rival Northern School. While the teachings presented in the Platform Sutra— the only Zen text to be audaciously designated a "sutra"—are indeed a "brilliant consummation" and "wonderful mélange of early Chan [i.e., Chinese Zen] teachings," they can hardly be attributed verbatim to the historical person Huineng. However spiritually inspiring and philosophically rich such classical texts of the Zen tradition may be, we cannot read them as unbiased and unembellished historical records or as innocent of sectarian politics and other mundane motives.”

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Book:Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism
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“My intent in this book, however, is not just to take a balanced approach between repeating the traditional narratives from the inside and criticizing them from the outside. Rather, my emphasis will be on gleaning what remains viable and valuable in the traditional teachings of Zen after they have been put through the crucible of modern criticism and, moreover, as they are in the process of being transplanted into a modern Western cultural context. I am not just interested in academically learning about Zen; I am also—and, indeed, most of all—interested in personally learning from Zen.”

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“As will be on display throughout this book, Zen has all along been an ironically "iconoclastic tradition." Some of its canonical stories include Bodhidharma (fifth–sixth centuries) telling Emperor Wu that he has gained no karmic merit from all of his meritorious activities, and that the most sacred truth is that that there is nothing sacred; depictions of Huineng (seventh century) tearing up the sutras; Linji (ninth century) encouraging his students to "kill the Buddha"; Ikkyū (fifteenth century) writing erotic poetry about his steamy love affair during the last decade of his life with a blind musician; and "an older woman of Hara" (seventeenth century) boldly retorting "Hey, you aren't enlightened yet!" after she told the eminent master Hakuin of her luminously enlightening experience and he tested her by saying that "Nothing can shine in your asshole. " Contemporary Zen Buddhists should feel free to carry on this irreverent and iconoclastic tradition of destroying false idols of Zen—but only insofar as they have sufficiently imbibed its true spirit and are doing so in a genuine effort to keep it alive and let it thrive.”

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“Taking Zen's lessons seriously need not entail taking Zen's lore literally. After all, the texts of the Zen tradition were not written as academic history books. John Maraldo's judicious and insightful The Saga of Zen History and the Power of Legend makes a compelling case for treating the traditional chronicles and lore of Zen as I do in this book—namely, as soteriological or liberating "legends" rather than as literal accounts of "history" in the modern academic sense uncritically assumed by many modern scholars "who seek only the facts behind the texts and devious motives behind the facts.”

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“However important a role lineage has played in the Zen tradition, it has never been a historically based religion in the same sense as are the Abrahamic faiths. To begin with, it should be pointed out that "Dharma transmission" in Zen is really a matter of "recognition" of spiritual awakening, not the literal transference of anything, such as a robe and bowl, an esoteric teaching or ritual, or even a secret handshake or bowing technique. What is most important to practitioners is awakening itself, not the recognition they receive, however important the latter may be for the purposes of establishing teaching credentials and preserving institutional continuity. After all, one of the greatest Japanese Zen masters and the revitalizer of the Rinzai Zen institution, Hakuin, apparently never officially received a "seal of certification" (inka shomei) from any of the teachers he studied under, even though all Rinzai Zen masters today trace their transmission lineage back to and through him.”

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“Although transmission lineages in Zen begin with the Seven Buddhas of Antiquity, the seventh of which is Shakyamuni Buddha, many Zen practitioners do not understand the core of their practice to depend on the historical existence of even Shakyamuni Buddha, much less the six mythical Buddhas that are said to have preceded him. If historical scholarship were to one day prove that Jesus was a fictional character made up by the authors of the New Testament, that would be doctrinally devastating to Christianity. Christians would have to fundamentally rethink their understanding of the Incarnation as a unique historical event. By contrast, many Zen Buddhists have said that even were it to be revealed someday that Shakyamuni Buddha did not exist as a historical person, the core teachings and practices of Zen Buddhism would remain unaffected.”

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“Starting in the sixth century in China, Zen was formed by way of a creative synthesis of Buddhist teachings and practices imported from India with the Chinese traditions of Confucianism and especially Daoism. Centuries later, starting in the twelfth century, Zen was brought to Japan, where for eight centuries it has developed in conjunction with Japanese culture and Shintō sensibilities. Over the course of the last century, Zen has been imported to the United States and other Western countries, initially from Japan and later also from Korea, China, and Vietnam.”

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“The teachings of Zen have been deployed in opposition to both religious fundamentalism and anti religious secularism. They have also been used to critique consumerism, technological destruction of and alienation from nature, and other perceived ills of the dominant and domineering worldviews and lifestyles of the modern West. All of this is now part of the ongoing development of Zen as a living and increasingly cross-cultural tradition.”

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