By Masao Abe
My very own experiment. OCRed utilizing ABBYY. a few matters with lightness on a few pages which most likely skewed the popularity, yet it's all fairly readable. desire you enjoy!
This is an engaging and significant selection of essays by way 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 crucial Dogen scholar.
Abe's paintings on Dogen (1200-1253) is moment in simple terms to Hee-Jin Kim's crucial reports. After Watsuji Tetsuro pried Dogen's paintings from sectarian concealment in 1926, the scholarly neighborhood, astounded via the intensity and broad 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 provide a few the main subtle gold, in addition to feedback for destiny learn. renowned 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 publication deals stories on a variety 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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Additional resources for A Study of Dogen: His Philosophy and Religion
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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