By Dōgen, Thomas Cleary
A outstanding selection of essays, Shôbôgenzô, "Treasury of the attention of precise Teaching," used to be composed within the 13th century through the Zen grasp Dôgen, founding father of the Sôtô Zen university in Japan. via its linguistic artistry and its philosophical subtlety, the Shôbôgenzô provides an intensive recasting of Buddhism with an inventive ingenuity that hasn't ever been matched within the next literature of jap Zen. With this translation of 13 of the ninety-five essays, Thomas Cleary makes an attempt to express the shape in addition to the content material of Dôgen's writing, thereby keeping the instrumental constitution of the unique textual content. including pertinent statement, biography, and notes, those essays make available to a much wider viewers a Zen vintage as soon as thought of the non-public reserve of Sôtô priests and Buddhologists. Readers from many fields within the sciences and arts will locate themselves richly rewarded.
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Extra resources for Shōbōgenzo: Zen Essays by Dōgen
We that are life, life that is we, are the same way. ” One should thoroughly investigate and understand this saying. There is also the manifestation of the whole works in what is neither life nor death. For this reason, such a vision and understanding vigorously appears. 1242 Page 47 Such (Immo). Cessation of compulsive mental habits and silencing of the mind are a means of accomplishing this. In characteristic fashion, Dogen proceeds to vary this statement, now using the metaphor of “sky” for emptiness and “ground” for existence, to illustrate the countering of onesided clinging.
So learning wisdom is space, space is learning wisdom. Wanting to protect is receiving and holding and repeating and so on. It is whole body Page 27 wisdom, whole other wisdom, whole self wisdom, whole east west south north wisdom. This is attending and serving the Buddha, it is the Buddha of attendance and service. 1233 Glossary. Charity, morality, forbearance, vigor, meditation, wisdom: These are the socalled six perfections, or ways of transcendence, one of the basic formulations of Mahayana Buddhism.
To learn that since we have said nature (it means that) water must not flow and trees must not bloom and wither, is heretical. The whole thinking of thinking of the nature of things is such an appearance. Speak quickly, speak quickly! ,” but in Buddhism the term conventionally refers to knowledge of the uncreated. In Zen all three are sometimes interpreted in reference to insight into the fundamental mind, which is in essence the same in all times and has no inherent contamination. Here “not entering” means that the nature of things is not something external to be entered; rather it is something omnipresent to be lived.