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 really readable. desire you enjoy!
This is an interesting and demanding 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 activity in formatting and outlining the paintings of this significant Dogen scholar.
Abe's paintings on Dogen (1200-1253) is moment in simple terms to Hee-Jin Kim's crucial reviews. After Watsuji Tetsuro pried Dogen's paintings from sectarian concealment in 1926, the scholarly group, astounded by means of the intensity and large nature with which this nice Zen grasp handled the philosophy, faith, and culture of Buddhism, were mining its treasures ever since.
These essay of Abe supply a few the main sophisticated gold, in addition to feedback for destiny research. well known for his efforts in Christian/Buddhist and West/East dialogues, Abe bargains the normal view of Dogen's works, in addition to suggesting attainable parallel rules within the West.
This ebook bargains reviews on a variety of Dogen's teachings, together with life/death, practice/enlightenment, the which means of Buddha Nature, and the character of Space/Time.
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Extra resources for A Study of Dogen: His Philosophy and Religion
To answer this question I must explain the traditional interpretation of the sentence. First, the term shujd, or sattva in Sanskrit, means all the sentient, that is, sentient beings that are in samsara, or the round of birth-and-death. Buddhist texts show that the term shujd is interpreted in one of two ways: in its narrow sense, it refers to h u m a n beings, and in its broad sense, to sentient beings. Accordingly, Issai no shujd wa kotogotoku bussho o yu su means that not only human beings but also all other sentient beings have the Buddha-nature.
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.
17 Again, it is for this reason that Dogen says: There is not even the slightest gap between resolution, practice, enlightenment, and nirvana. The way of continuous practice is ever circulating. 18 Practice now is not mere practice but "practice in attainment" (sho/o no shu). Accordingly, it is realized as "wondrous practice" (myoshu) and is not different from "original attainment pointed to directly" (jikishi no honsho). " 19 In this, we see Dogen's emphasis on the oneness of practice and attainment, Buddha-nature, and the ever-circulating way Ol continuous practice.