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 relatively readable. wish you enjoy!
This is an engaging and critical number of essays through 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 study and scholarship, the editor, Steve Heine, has performed an outstanding task in formatting and outlining the paintings of this significant Dogen scholar.
Abe's paintings on Dogen (1200-1253) is moment basically to Hee-Jin Kim's crucial stories. After Watsuji Tetsuro pried Dogen's paintings from sectarian concealment in 1926, the scholarly neighborhood, astounded by way of the intensity and large 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 research. well known for his efforts in Christian/Buddhist and West/East dialogues, Abe deals the conventional view of Dogen's works, in addition to suggesting attainable parallel rules within the West.
This booklet bargains 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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Additional resources for A Study of Dogen: His Philosophy and Religion
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.
2 In order to properly grasp this matter, however, it may be necessary to clarify the issue by dividing it into two aspects as follows: 1. Both attainment (awakening, or the Buddha-nature) and practice (discipline, or becoming a buddha) are indispensable; but the former is indispensable as the ground, or basis, whereas the latter is indispensable as the condition, or occasion. In this regard, their distinction, and especially the irreversible relationship between them, must be clearly realized; attainment (awakening) is more fundamental than practice, not the other way around.
1 As already discussed, in Mahayana Buddhism, especially in Tendai Buddhism, both resolution and practice as the condition (occasion) and attainment as the ground (basis) are indispensable. Nevertheless, the standpoint of acquired awakening takes resolution and practice as the necessary ground for attainment, which is seen as the end. It takes only the horizontal dimension as the real and overlooks the vertical dimension, which is actually the indispensable ground for resolution and practice. On the other hand, the standpoint of original awakening as understood by the young Dogen takes attainment as the one true reality and doubts the significance of resolution and practice.