A Study of Dogen: His Philosophy and Religion by Masao Abe

By Masao Abe

My very own test. OCRed utilizing ABBYY. a few matters with lightness on a few pages which most likely skewed the popularity, yet it's all relatively readable. desire you enjoy!

This is an interesting and critical selection of essays by means of 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 excellent task in formatting and outlining the paintings of this significant Dogen scholar.

Abe's paintings on Dogen (1200-1253) is moment simply to Hee-Jin Kim's crucial experiences. After Watsuji Tetsuro pried Dogen's paintings from sectarian concealment in 1926, the scholarly group, astounded through the intensity and vast 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 conventional view of Dogen's works, in addition to suggesting attainable parallel rules within the West.

This ebook deals experiences 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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Sample text

In the "Bussho" fascicle Dogen says, "What is the essence of the World Honored One's [Sakyamuni's] words, 'All sentient beings without exception have the Buddha-nature'? " is found in the conversation that took place at the first meeting between the sixth patriarch, Hui-neng (J. Eno, 638-713), and Nan-yiieh Huai-jang (J. Nangaku Ejo, 677-744) as recorded in the Ching-te ch'iiantong lu 0- Keitoku dentoroku), volume 5. " Nan-yiieh did not know what to answer. " is not an ordinal y question. " An interrogative "what" or "whence" is that which cannot be grasped by the hand, that which cannot be defined by the intellect; it is that which can never he objectified: it is that which one can never obtain, no matter what one does.

Like Dogen's idea of the Buddha-nature, Spinoza's idea of God is eternally infinite, absolutely self-sufficient, self-determining, and self-dependent. However, for Spinoza, the monist par excellence, the relationship between the One Substance and the multiplicity of finite beings is understood deductively. In marked contrast to this, in Dogen the relationship between Buddha-nature and all finite beings is not deductive, but nondualistic, precisely because the Buddha-nature is not One Substance.

Only when one forgets one's own self, and one's hody-mind are cast off, is self-awakening-qua-awakening-others lully realized. " II Dogen on Buddha-nature THE BUDDHIST COSMOLOGICAL STANDPOINT The aim of this essay is to discuss Dogen's idea of the Buddha-nature, which may be regarded as a characteristic example of his religious realization based on overcoming his doubt concerning Tendai thought of original awakening in terms of the doctrine of the oneness of practice and attainment. " 1 This well expresses the fundamental standpoint of Mahayana Buddhism.

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