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 relatively readable. desire you enjoy!
This is an engaging and significant choice 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 two decades of analysis and scholarship, the editor, Steve Heine, has performed an exceptional task in formatting and outlining the paintings of this significant Dogen scholar.
Abe's paintings on Dogen (1200-1253) is moment merely to Hee-Jin Kim's crucial reviews. After Watsuji Tetsuro pried Dogen's paintings from sectarian concealment in 1926, the scholarly group, astounded through the intensity and wide 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 examine. 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 publication 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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Extra resources for A Study of Dogen: His Philosophy and Religion
To forget one's self is nothing other than body-mind casting off. And when body-mind are cast off, the world and history are also cast off. " Further, "body-mind casting off" is not something negative. It is immediately the cast-off body-mind, that is, the awakened bodymind that is freed from self-attachment and ready to save others. In the same way, the casting off of the world and history, which takes place at the same time as the casting off of body-mind, is not something negative. " Such are the implications of the notion of the oneness of means and end when that notion is applied to the understanding of one's personality and its relationship to other persons and other things.
1. 1 It should be clear that while both Christianity and Buddhism are concerned primarily with the salvation of human existence, their grounds for salvation differ: 5 in Christianity it is personalistic, whereas in Buddhism it is cosmological. In the former, the personal relationship between a human and God is axial, with the universe as its circumference; in the latter, personal suffering and salvation reside in the impersonal, boundless, cosmological dimension that embraces even a divinehuman relationship.
The Deanthropocentric Nature of Buddhism As stated earlier, in Buddhism the problem of birth-anddeath, the fundamental problem of human existence, is not necessarily treated as a birth-death (shdji) problem merely within t h e h u m a n d i m e n s i o n , but as a generation-extinction (shometsu) problem within the total sentient dimension. It is in this deanthropocentric, sentient dimension that the Buddhist idea of transmigration (samsara) and emancipation from it (nirvana) are understood. By emphasizing "Whole-being is the Buddha-nature," Dogen carries the deanthropocentrism of Buddhism to its extreme by going beyond the sentient dimension.
A Study of Dogen: His Philosophy and Religion by Masao Abe