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 rather readable. desire you enjoy!
This is an engaging and significant selection 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 analysis and scholarship, the editor, Steve Heine, has performed an excellent activity 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 experiences. 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 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 learn. renowned for his efforts in Christian/Buddhist and West/East dialogues, Abe deals the normal view of Dogen's works, in addition to suggesting attainable parallel rules within the West.
This publication bargains reports 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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Extra resources for A Study of Dogen: His Philosophy and Religion
In other words it is not substantial at all. Accordingly, an interrogative such as what or whence does not represent the Buddha-nature. " is completely a question, and the word what is also thoroughly an interrogative. Yet at the same time, what is not a sheer interrogative, but is the Buddha-nature. Again, "What-is-this-that-thuscomes" is not a mere question, but is a realization of the Buddha-nature. 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.
As it is already realization in practice, realization is endless; as it is practice in realization, practice is beginningless. 17 Again, it is for this reason that Dogen says: There is not even the slightest gap between resolution, practice, enlightenment, and nirvana. The way of continuous practice is ever circulating. 18 Practice now is not mere practice but "practice in attainment" (sho/o no shu). Accordingly, it is realized as "wondrous practice" (myoshu) and is not different from "original attainment pointed to directly" (jikishi no honsho).
Like Dogen's idea of the Buddha-nature, Spinoza's idea of God is eternally infinite, absolutely self-sufficient, self-determining, and self-dependent. However, for Spinoza, the monist par excellence, the relationship between the One Substance and the multiplicity of finite beings is understood deductively. In marked contrast to this, in Dogen the relationship between Buddha-nature and all finite beings is not deductive, but nondualistic, precisely because the Buddha-nature is not One Substance.
A Study of Dogen: His Philosophy and Religion by Masao Abe