By Dōgen, 1200-1253; Kim, Hee-Jin; Leighton, Taigen Daniel; Dōgen, 1200-1253
Eihei Dogen, the founding father of the japanese department of the Soto Zen Buddhist college, is taken into account one of many world's so much notable non secular philosophers. Eihei Dogen: Mystical Realist is a complete advent to the genius of this extraordinary philosopher. This thirteenth-century determine has a lot to educate us all and the questions that drove him have regularly been on the center of Buddhist practice.
At the age of 7, in 1207, Dogen misplaced his mom, who at her loss of life earnestly requested him to develop into a monastic to hunt the reality of Buddhism. we're informed that during the midst of profound grief, Dogen skilled the impermanence of all issues as he watched the incense smoke ascending at his mother's funeral carrier. This left an indelible influence upon the younger Dogen; later, he might emphasize again and again the intimate courting among the need for enlightenment and the notice of impermanence. His lifestyle wouldn't be a sentimental flight from, yet a compassionate figuring out of, the insupportable fact of existence.
At age thirteen, Dogen obtained ordination at Mt. Hiei. And but, a question arose: "As I learn either the exoteric and the esoteric colleges of Buddhism, they keep that people are endowed with Dharma-nature by means of beginning. if so, why did the buddhas of every age - unquestionably in ownership of enlightenment - locate it essential to search enlightenment and have interaction in religious practice?" whilst it turned transparent that not anyone on Mt. Hiei may provide a passable resolution to this religious challenge, he sought in different places, ultimately making the treacherous trip to China. This used to be the real starting of a lifetime of relentless wondering, perform, and educating - an immensely inspiring contribution to the Buddhadharma.
As you may think, a e-book as bold as Eihei Dogen: Mystical Realist needs to be either academically rigorous and eminently readable to be successful. Professor Hee-Jim Kim's paintings is certainly either
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28 In view of Stone’s study, Critical Buddhism’s anti-hongaku thesis, especially in relation to Dōgen studies, seems reductionistic and elitist due to its failure to take the historical aspects of hongaku thought into consideration. Robert H. Sharf’s article, “The Zen of Japanese Nationalism” in Lopez’s book,29 exposes cultural biases in past Zen scholarship that were initially planted by Japanese Zen apologists in the West, such as D. T. Suzuki. ), “the essence of Buddhism,” and even the basis for the polemics of Japanese uniqueness (nihonjinron).
From this perspective, the proponents of Critical Buddhism criticize the absolutization of a given world and the blind acceptance of the status quo as contrary to the original Buddhist philosophy that, according to them, espoused the critical spirit, nonself/emptiness, dependent origination/causation, impermanence/time, difference, and so forth. More directly related to Dōgen studies is Hakamaya’s controversial study of the (“old”) seventy-five-fascicle text and the (“new”) twelve-fascicle text—the two most important among many versions of the Shōbōgenzō—which contends that the latter be given normative status over the former.
Kim quotes Dōgen writing elsewhere in the Shōbōgenzō: The Buddhas and Tathāgatas have an ancient way—unequaled and natural—to transmit the wondrous Dharma through personal encounter and to realize supreme enlightenment. As it is imparted impeccably from Buddha to Buddha, its criterion is the samādhi of self-fulfilling activity. For playing joyfully in such a samādhi, the upright sitting in meditation is the right gate. With the practice of zazen, mustering body and mind, we understand a thing intimately by seeing or hearing, and the self is forgotten.
Eihei Dōgen : mystical realist by Dōgen, 1200-1253; Kim, Hee-Jin; Leighton, Taigen Daniel; Dōgen, 1200-1253