By David R. Loy

Have interaction with a brand new imaginative and prescient of Buddhism and the trendy international with the bestselling writer of cash intercourse struggle Karma: Notes for a Buddhist Revolution.

David R. Loy addresses head-on the main urgent problems with Buddhist philosophy in our time. what's the that means of enlightenment—is it an get away from the realm, or is it a sort of mental therapeutic? How can one reconcile glossy clinical concept with old spiritual teachings? what's our position within the universe?

Loy exhibits us that neither Buddhism nor secular society on its own is enough to solution those questions. as a substitute, he investigates the unforeseen intersections of the 2. via this trade, he uncovers a brand new Buddhist approach, person who is trustworthy to the $64000 traditions of Buddhism yet appropriate with modernity. this fashion, we will be able to see the realm because it is actually is, discover our indivisibility from it, and examine that the world's difficulties are our difficulties. it is a new direction for a brand new global.

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Extra info for A New Buddhist Path: Enlightenment, Evolution, and Ethics in the Modern World

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It is more important for him to rightly and correctly convey the Buddhist truth than to be grammatically correct. " Why did Dogen believe that this unusual way of reading more appropriately expresses the Buddhist truth? 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.

In this sense, Buddhism may be said to In1 anthropocentric as well. Further, the realization of transmigration is a personal realization for oneself (ego), not for human existence in general. Apart from one's self-realization there can be no "problem" of birth-and-death, generation-and-extinction. Likewise, only through one's self-realization can one attain nirvana by solving the problem of generation-extinction, that is, the problem of samsara. Buddhism is, it must be noted, primarily concerned with the liberation of human existence.

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 .

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