By Hee-Jin Kim
Contributor Note: ahead through Taigen Dan Leighton
Eihei Dogen, the founding father of the japanese department of the Soto Zen Buddhist university, is taken into account one of many world's such a lot notable spiritual 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 continually been on the center of Buddhist practice.
At the age of 7, in 1207, Dogen misplaced his mom, who at her dying earnestly requested him to turn into a monastic to hunt the reality of Buddhism. we're advised 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 provider. This left an indelible effect upon the younger Dogen; later, he may emphasize repeatedly the intimate dating 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 truth of existence.
At age thirteen, Dogen got ordination at Mt. Hiei. And but, a question arose: "As I learn either the exoteric and the esoteric faculties of Buddhism, they preserve that people are endowed with Dharma-nature via beginning. if that is so, why did the buddhas of every age - definitely in ownership of enlightenment - locate it essential to search enlightenment and interact in religious practice?" whilst it grew to become transparent that not anyone on Mt. Hiei may possibly provide a passable resolution to this religious challenge, he sought in other places, ultimately making the treacherous trip to China. This used to be the real starting of a lifetime of relentless wondering, perform, and instructing - an immensely inspiring contribution to the Buddhadharma.
As you may think, a e-book as formidable as Eihei Dogen: Mystical Realist needs to be either academically rigorous and eminently readable to prevail. Professor Hee-Jim Kim's paintings is certainly either.
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Additional resources for Eihei Dogen: Mystical Realist (3rd Edition)
921c9-13). Mujaku Dōchū’s Kōrōju, 166, glosses yang mei shun mu 揚眉瞬目 thus: “You must not recognize any single karmic disposition or any single sense object as ‘correct’” [忠曰莫認一機一境爲是]. And duogen 桗根 thus: “You must not allow your mind of calculation to come to rest on any single point” [桗根謂量度意停住一 處也]. And xiang yulu shang zuo huoji 向語路上作活計 thus: “You must not [chew on] the ‘theory flavor’ of the sayings of the ancients and fall in love” [忠曰古人語句上自出理味自 愛之也]. 57. 933c3-5). Introduction 35 the playing dead of the mythical wolf-like gedan 獦狙/狚 beast); impassively experiencing the continuum of sense objects one perceives; and going so far as to try to dissuade students from paying attention to any matter, including even this matter.
Nineteen sections carry appended comments by Zhuhong. Interestingly the comments of section 95 and section 112 directly address “those who are cultivating pure karma” (xiu jing ye zhe 修淨業者) and “disciples of pure karma” (jing ye dizi 淨業弟子), respectively. The term pure karma refers to those who do nembutsu in mind or recite the buddha-name orally in order to go to be reborn in Amitābha Buddha’s Pure Land Sukhāvatī—a clear indication that Zhuhong anticipated at least some Pure Land practitioners would be among the Chan Whip’s readership.
28 Introduction authenticates, legitimizes, or seals (zhu jing yin zheng 諸經引證) the Chan sermons and stories of the first two parts, reflects this Zongmi presupposition. Zhuhong in his Chan Whip (section 2) states: In the case of the dharma sayings of the patriarchs [collected herein], I have ignored abstruse and abstract discussions and have only adopted things that are crucial for doing gongfu. Moreover, in extracting only what is essential, [this handbook] will facilitate casual perusal, and impel forward the minds and spirits [of Chan practitioners].
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