A Study of Dogen: His Philosophy and Religion by Masao Abe

By Masao Abe

My very own test. 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 interesting and significant selection of essays by means 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 study and scholarship, the editor, Steve Heine, has performed a good activity in formatting and outlining the paintings of this crucial Dogen scholar.

Abe's paintings on Dogen (1200-1253) is moment basically to Hee-Jin Kim's crucial reports. After Watsuji Tetsuro pried Dogen's paintings from sectarian concealment in 1926, the scholarly group, astounded via the intensity and vast 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 subtle gold, in addition to feedback for destiny learn. 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 ebook bargains reviews on quite a lot 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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Example text

In this respect Buddhism is quite different from Christianity. As the Genesis story shows, Christianity assigns to humans the task of ruling over all other creatures and ascribes to humans alone the imago dei through which they, unlike other creatures, can directly respond to the word of God. Human death is understood as the "wages of sin," the result of one's own free acts, that is, rebellion against the word of God. Here one can see anthropocentrism among creatures in Christianity. Accordingly, in Christianity there is a clear distinction between humans and other creatures regarding their nature and salvation, with the former having priority over the latter.

In this sense it is not that there are six worlds existing somewhere concurrently, but that the boundless horizon of generationextinction opens up, in which six kinds of transmigration are taking place. This shows the boundlessness of transmigration in its spatiality. Thus, transmigration in terms of deanthropocentrism is endless and boundless in time and space. This endless and boundless dimension is nothing but the dimension of generation-extinction, in which, as indicated by the term shujo, humans and other sentient beings are not discriminated from each other.

Accordingly, regarding the deanthropocentric character of * the Buddhist idea of transmigration, the following two points must be observed. First, the Buddhist idea of transmigration has nothing to do with animism, a belief in which an anima exists apart from human bodies and things, and animates them (although the poem cited above might be understood to suggest an animistic idea). The Buddhist idea of transmigration is based neither on a belief in the independent existence of spirit, or soul, nor on the idea of the stream of life, but on the realization of generation-and-extinction at each and every moment In reality endless transmigration is inseparably connected with the realization of momentary generation-and-extinction.

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