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 particularly readable. desire you enjoy!
This is an engaging and demanding number of essays via 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 exceptional activity in formatting and outlining the paintings of this significant Dogen scholar.
Abe's paintings on Dogen (1200-1253) is moment in simple terms to Hee-Jin Kim's crucial experiences. After Watsuji Tetsuro pried Dogen's paintings from sectarian concealment in 1926, the scholarly neighborhood, astounded by means of the intensity and broad 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 supply a few the main sophisticated gold, in addition to feedback for destiny learn. 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 stories 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
Spinoza's idea of God as Substance is of course not something. Since in Spinoza God is the Substance of so-called substances, He is really infinite and the one necessary being. 14 In other words, for Spinoza, God may be said to be "what" when it is viewed from the outside, from the side of relative substances and finite beings, but it is n o t t h a t "what" is God. This is precisely because in Spinoza, God is Substance, which is conceived through itself. The difference between Dogen's idea of the Buddha-nature and Spinoza's idea of God as Substance may be clearer if we take into account their relations to things in the universe.
Here self-awakening and others' awakening take place at the same time. While maintaining one's individuality in terms of selfawakening, one serves as the means for the awakening of others. This dynamic mutuality takes place not only between the self and others, but also between humans and nature. This is the reason Dogen emphasizes, in the "Bendowa" fascicle, that trees and grasses, wall and fence, expound and exalt the Dharma for the sake of ordinary people, sages, and all beings. Ordinary people, sages, and all living beings in turn preach and exalt the Dharma for the sake of trees, grasses, wall, and fence.
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. That view takes only the vertical dimension as the real and neglects the horizontal dimension, which is seen as something unncessary. However, as Dogen realized through his experience of the easting off of body-mind, practice and attainment are not two hut one and constitute a dynamic whole in which the horizontal dimension (practice) and the vertical dimension (attainment) are inseparably united.
A Study of Dogen: His Philosophy and Religion by Masao Abe