By Masao Abe
My very own test. OCRed utilizing ABBYY. a few concerns with lightness on a few pages which most likely skewed the popularity, yet it's all particularly readable. desire you enjoy!
This is an interesting and significant selection of essays via Masao Abe at the works of the thirteenth century Zen grasp, Eihei Dogen, the founding father of Soto Zen in Japan.
Selected from over 20 years of analysis and scholarship, the editor, Steve Heine, has performed an exceptional task in formatting and outlining the paintings of this crucial Dogen scholar.
Abe's paintings on Dogen (1200-1253) is moment in basic terms to Hee-Jin Kim's crucial reviews. After Watsuji Tetsuro pried Dogen's paintings from sectarian concealment in 1926, the scholarly group, astounded via the intensity and wide nature with which this nice Zen grasp taken care of the philosophy, faith, and culture of Buddhism, were mining its treasures ever since.
These essay of Abe provide a few the main subtle gold, in addition to feedback for destiny learn. well known for his efforts in Christian/Buddhist and West/East dialogues, Abe bargains the conventional view of Dogen's works, in addition to suggesting attainable parallel rules within the West.
This publication bargains experiences on quite a lot of Dogen's teachings, together with life/death, practice/enlightenment, the that means of Buddha Nature, and the character of Space/Time.
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Extra info for A Study of Dogen: His Philosophy and Religion
An old Japanese poem says: Listening to the voice of a singing mountain bird, I wonder if it is my [dead] father Or my [dead] mother. Phis poet expresses his feeling of solidarity with all sentient beings as they endlessly transmigrate from one form of life to another. A bird thereby may have been one's father or mother, brother or sister in a previous life. This feeling of solidarity is inseparably connected with the realization of the generationextinction common to all sentient beings. In the West and in the East as well, the Buddhist idea of t ransmigration is not always understood as occurring in one and the same dimension as discussed above, but rather is often misunderstood as a transmigration simply from humans to animal and from animal to other forms of life in such a way that one views the whole process of transmigration with oneself as the ( enter—without an awareness of its deanthropocentric character.
You should probe further: How could all sentient beings be Buddha-nature? How could they have a Buddha-nature? If a sentient being were to have a Buddha-nature, he would belong with the devil-heretics. It would be bringing in a devil, trying to set him on top of a sentient being. 20 This is a complete negation of the traditional doctrine that maintains that the Buddha-nature is possessed by sentient beings. If we penetrate Dogen's standpoint, however, these words not merely are surprising but have deep m e a n i n g .
Accordingly, thought is just thought in itself, no more and no less. ," the question directly pointed to Huai-jang himsell as an independent and individualized personality that will not allow surrogation. Ilual-|ang is not a creature determined by (iod as Substance. He may be said to be something coming from "what," something determined without a determinator. Determination without a determinator is self-determination, freedom, and selfhood, which are but different terms for the Buddha-nature. If Huai-jang had realized himself as that which "thus comes" from "what," he would have realized his Buddhanature.
A Study of Dogen: His Philosophy and Religion by Masao Abe