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The Treasury of the True Dharma Eye (Shōbōgenzō) is the masterwork of Dōgen (1200–1253), founder of the Sōtō Zen Buddhist sect in Kamakura-era Japan. It is one of the most important Zen Buddhist collections, composed during a period of remarkable religious diversity and experimentation. The text is complex and compelling, famed for its eloquent yet perplexing manner of expressing the core precepts of Zen teachings and practice.This book is a comprehensive introduction to this essential Zen text, offering a textual, historical, literary, and philosophical examination of Dōgen’s treatise. Steven Heine explores the religious and cultural context in which the Treasury was composed and provides a detailed study of the various versions of the medieval text that have been compiled over the centuries. He includes nuanced readings of Dōgen’s use of inventive rhetorical flourishes and the range of East Asian Buddhist textual and cultural influences that shaped the work. Heine explicates the philosophical implications of Dōgen’s views on contemplative experience and attaining and sustaining enlightenment, showing the depth of his distinctive understanding of spiritual awakening. Readings of Dōgen’s Treasury of the True Dharma Eye will give students and other readers a full understanding of this fundamental work of world religious literature.
Dōgen, --- Shōbō genzō (Dōgen). --- Dōgen,
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In this groundbreaking collection of essays edited by Steven Heine, leading scholars of Buddhism from both sides of the Pacific explore the life and thought of Zen Master Dogen (1200-1253), the founder of the Japanese Soto sect. Through both textual and historical analysis, the volume shows Dogen in context of the Chinese Chan tradition that influenced him and demonstrates the tremendous, lasting impact he had on Buddhist thought and culture in Japan. Special attention is given to the Shobogenzo and several of its fascicles, which express D?gen's views on such practices and rituals as using su
Do ̄gen, 1200-1253. --- Zen priests --- Dogen,
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"In the thirteenth century Dogen brought Zen to Japan. His tradition flourishes there still today and now has taken root across the world. Abruptly Dogen presents some of his pith writings—startling, shifting, funny, spilling out in every direction. They come from all seventy-five chapters of his masterwork, the Eye of Real Dharma (Shōbōgenzō 正法眼藏), and roam through mountains, magic, everyday life, meditation, the nature of mind, and how the Buddha is always speaking from inside our heads. An excerpt from chapter 1, “A Case of Here We Are”:Human wisdom is like a moon roosting in water. No stain on the moon, nor does the water rip. However wide and grand the light, it still finds lodging in a puddle. The full moon, the spilling sky, all roosting in a single dewdrop on a single blade of grass.A man of wisdom is uncut, the way a moon doesn’t pierce water. Wisdom in a man is unobstructed, the way the sky’s full moon is unobstructed in a dewdrop. No doubt about it, the drop’s as deep as the moon is high. How long does this go on? How deep is the water, how high the moon?"
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Koan. --- Koan --- Religion --- Philosophy & Religion --- Buddhism --- Buddhist monasticism and religious orders --- Meditation --- Zen Buddhism --- Dōgen, --- Dōgen, --- 道元, --- 道元
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Echoes of No Thing seeks to understand the space between thinking which Martin Heidegger and the 13th-century Zen patriarch Eihei Dōgen explore in their writing and teachings. Heidegger most clearly attempts this in Contributions to Philosophy (of the Event) and Dōgen in his Shōbōgenzō, a collection of fascicles which he compiled in his lifetime. Both thinkers draw us towards thinking, instead of merely defining systems of thought. Both Heidegger and Dōgen imagine possibilities not apparent in the world we currently inhabit, but notably, find possible, through a refashioning of thinking as a soteriological reimagining that clears space for the presencing of an authentic experience in the space which emerges between certainties. Jenkins elucidates this soteriological reimagining through a close reading of both authors’ conceptions of time and space, and by developing a practice of listening that is attuned to the echoes that resonate between the two thinkers. While Heidegger often wrote about new beginnings (as well as about gathering oneself, preparing the site, clearings, and practicing) in preparation for the evental un-concealing of truth, nowhere is this as present as in the enigmatic, difficult, and in fact beautiful, Contributions. To call a text beautiful, especially a work of philosophy, risks committing an act of disingenuity, and yet Contributions, like Jacques Derrida’s Glas or Walter Benjamin’s unfinished Arcades Project, rises to this acclaim through its very resistance to a system, its refusal to be easily digested, or even understood. Contributions is unfinished, partial, even at times muttered; it is the beginning of a thinking which takes place on a path and as such cannot imagine—or refuse—its final destination. It invites us to take up towards, but not to insist on, its thinking; it is a “turn” away from the reason and logic of a technologized world and returns philosophy—as a thinking—to a place of wonder and awe. Dōgen’s Shōbogenzō, from another culture and time entirely, is also a beautiful text, for similar reasons. The Shōbogenzō, gathered first as a series of talks given by Eihei Dōgen (and later composed as written texts) details the process of understanding which leads, for Dōgen, to a position of pure seeing, or satori, and yet these talks are not simply rules for monks, nor merely imprecations and demands for a laity; rather, they open a being’s thinking to the possibility of something purely other and work as a transition across worlds that also opens us to an other world. What both thinkers illustrate, as do the other thinkers drawn on in this project—most notably, those philosophers associated with the Kyoto School, who were both intimately aware of Dōgen’s work, and studied, or studied with, Heidegger—is that world is not a fixed, stable entity; rather it is a fugal composition of possibility, of as yet untraversed—and at times un-traversable—spaces. Echoes of No Thing seeks to examine, within the lacunal eddies of be-coming’s arrival, that space between which both thinkers point towards as possible sites of new beginnings.
Nothing (Philosophy) --- Nothingness (Philosophy) --- Nihilism (Philosophy) --- Ontology --- Asian philosophy --- Eihei Dōgen --- Martin Heidegger --- continental philosophy --- comparative philosophy --- Zen Buddhism --- Heidegger, Martin, --- Dōgen, --- 道元 --- Khaĭdegger, Martin, --- Haĭdegger, Martin, --- Hīdajar, Mārtin, --- Hai-te-ko, --- Haidegŏ, --- Chaitenger, Martinos, --- Chaitenker, Martinos, --- Chaintenger, Martin, --- Khaĭdeger, Martin, --- Hai-te-ko-erh, --- Haideger, Marṭinn, --- Heidegger, M. --- Haideger, Martin, --- Hajdeger, Martin, --- הייגדר, מרתין --- היידגר, מרטין --- היידגר, מרטין, --- 海德格尔, --- Chaintenker, Martin, --- Hāydigir, Mārtīn, --- Hīdigir, Mārtīn, --- هاىدگر, مارتين, --- هىدگر, مارتين,
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Zen Buddhism is perhaps best known for its emphasis on meditation, and probably no figure in the history of Zen is more closely associated with meditation practice than the thirteenth-century Japanese master Dogen, founder of the Soto school. This study examines the historical and religious character of the practice as it is described in Dogen's own meditation texts, introducing new materials and original perspectives on one of the most influential spiritual traditions of East Asian civilization. The Soto version of Zen meditation is known as "just sitting," a practice in which, through the cultivation of the subtle state of "nonthinking," the meditator is said to be brought into perfect accord with the higher consciousness of the "Buddha mind" inherent in all beings. This study examines the historical and religious character of the practice as it is described in Dogen's own meditation texts, introducing new materials and original perspectives on one of the most influential spiritual traditions of East Asian civilization.
Meditation --- Meditation (Zen Buddhism) --- Zen Buddhism. --- Dōgen, --- 道元 --- Sōtōshū --- 曹洞宗 --- Sōtō Zen Sect --- Sōtō School --- Chodongjong --- 조동종 --- Doctrines. --- Buddhism. --- Dhyāna (Meditation) --- Meditation (Buddhism) --- Meditation (Lamaism) --- Tantric Buddhism --- Zen Buddhism --- asia. --- buddha mind. --- buddhism. --- dharma. --- dogen. --- east asia. --- eastern philosophy. --- eastern religion. --- fukanzazengi. --- genjokoan. --- gi. --- higher consciousness. --- japan. --- japanese buddhism. --- just sitting. --- koan introspection. --- koans. --- meditation. --- mental health. --- mind to mind transmission. --- mindfulness. --- monk. --- nonfiction. --- nonthinking. --- philosophy. --- psychology. --- quietism. --- religion. --- religious studies. --- seated meditation. --- shikantaza. --- silent illumination. --- soto. --- spiritual traditions. --- world religion. --- zazen. --- zen history. --- zen.
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Time --- Philosophy. --- Time. --- Philosophy --- Philosophy & Religion --- Effects, Long-Term --- Effects, Longterm --- Long-Term Effects --- Longterm Effects --- Effect, Long-Term --- Effect, Longterm --- Effects, Long Term --- Long Term Effects --- Long-Term Effect --- Longterm Effect --- Pharmacy Philosophy --- Philosophical Overview --- Hedonism --- Stoicism --- Overview, Philosophical --- Overviews, Philosophical --- Pharmacy Philosophies --- Philosophical Overviews --- Philosophies --- Philosophies, Pharmacy --- Philosophy, Pharmacy --- History. --- History --- Heidegger, Martin, --- Dōgen, --- 道元 --- Khaĭdegger, Martin, --- Haĭdegger, Martin, --- Hīdajar, Mārtin, --- Hai-te-ko, --- Haidegŏ, --- Chaitenger, Martinos, --- Chaitenker, Martinos, --- Chaintenger, Martin, --- Khaĭdeger, Martin, --- Hai-te-ko-erh, --- Haideger, Marṭinn, --- Heidegger, M. --- Haideger, Martin, --- Hajdeger, Martin, --- הייגדר, מרתין --- היידגר, מרטין --- היידגר, מרטין, --- 海德格尔, --- Chaintenker, Martin, --- Hāydigir, Mārtīn, --- Hīdigir, Mārtīn, --- هاىدگر, مارتين, --- هىدگر, مارتين,
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According to the contributors to this volume, the relationship of Buddhism and the arts in Japan is less the rendering of Buddhist philosophical ideas through artistic imagery than it is the development of concepts and expressions in a virtually inseparable unity. By challenging those who consider religion to be the primary phenomenon and art the secondary arena for the apprehension of religious meanings, these essays reveal the collapse of other dichotomies as well. Touching on works produced at every social level, they explore a fascinating set of connections within Japanese culture and move to re-envision such usual distinctions as religion and art, sacred and secular, Buddhism and Shinto, theory and substance, elite and popular, and even audience and artist. The essays range from visual and literary hagiographies to No drama, to Sermon-Ballads, to a painting of the Nirvana of Vegetables. The contributors to the volume are James H. Foard, Elizabeth ten Grotenhuis, Frank Hoff, Laura S. Kaufman, William R. LaFleur, Susan Matisoff, Barbara Ruch, Yoshiaki Shimizu, and Royall Tyler.Originally published in 1992.The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
Buddhism and art --- Buddhism in literature. --- Japanese literature --- Art and Buddhism --- Art --- Buddhist art --- History and criticism. --- Acala. --- Amaterasu. --- Anne Bradstreet. --- Arahitogami. --- Benkei. --- Benzaiten. --- Biography. --- Bodhi. --- Bodhidharma. --- Bodhisattva. --- Buddha-nature. --- Buddhahood. --- Buddhism and Christianity. --- Buddhism in Japan. --- Buddhism. --- Buddhist philosophy. --- Buddhist poetry. --- Calligraphy. --- Chion-in. --- D. T. Suzuki. --- Deity. --- Demonology. --- Devadatta. --- Dogen. --- Earl Miner. --- Edo period. --- Esoteric Buddhism. --- Fujiwara. --- Gagaku. --- Gautama Buddha. --- Genji Monogatari Emaki. --- Genshin. --- Gongen. --- Guanyin. --- Hachiman. --- Hagiography. --- Hayashi Razan. --- Honji suijaku. --- How It Happened. --- Illustration. --- Impermanence. --- Ippen. --- Iris Murdoch. --- Itako. --- Ivan Morris. --- Japanese aesthetics. --- Japanese art. --- Japanese painting. --- Japanese poetry. --- Kaibara Ekken. --- Kegon. --- Ki no Tsurayuki. --- Kobayashi Issa. --- Kojiro. --- Kokugaku. --- Kshitigarbha. --- Kukai. --- Liminality. --- Literature. --- Lotus Sutra. --- Mahasthamaprapta. --- Mahayana. --- Masao Abe. --- Matsuo Basho. --- Metempsychosis. --- Mircea Eliade. --- Murasaki Shikibu. --- Narrative. --- Nichiren. --- Nyorai. --- Onryo. --- Oracle. --- Parinirvana. --- Parody. --- Perfection of Wisdom. --- Poetry. --- Preta. --- Religion. --- Rennyo. --- Renunciation. --- Royall Tyler (academic). --- Setsuwa. --- Shinbutsu bunri. --- Shingon Buddhism. --- Shinran. --- Shinto. --- Shoshin. --- State Shinto. --- Tachikawa-ryu. --- Taima Mandala. --- Tendai. --- Tengu. --- Tenjin (kami). --- The Tale of the Heike. --- Traditional story. --- Upaya. --- Vipassana. --- Yamabushi. --- Zen master. --- Zoku.
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