By Masao Abe, Norman Waddell
The center of Dogen's Shobogenzo presents exhaustively annotated translations of the tricky middle essays of Shobogenzo, the masterwork of jap Zen grasp Dogen Kigen, the founding father of Sotoshu Zen. This publication is situated round these essays that generations have considered as containing the essence of Dogen's educating. those translations, revised from those who first seemed within the Nineteen Seventies, make clear and enhance the knowledge of Dogen's spiritual suggestion and his easy rules approximately Zen perform and doctrine. Dogen's unusual highbrow presents, mixed with a profound spiritual attainment and a unprecedented skill to articulate it, make Shobogenzo distinctive even within the substantial literature the Zen university has produced over the centuries, securing it a different position within the heritage of global spiritual literature.
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Additional info for The Heart of Dogen's Shobogenzo
And it has been the same for all those who have maintained the Buddha’s Dharma. It is practice inseparable from the outset from realization, and since fortunately we [practicers] all transmit a portion of wondrous practice ourselves, even our negotiation of the Way as beginners obtains a portion of original realization at a ground that is utterly free of human agency. You should know that in order to keep from defiling this realization that is inseparable from practice Buddhas and patriarchs teach unceasingly that we must not allow our practice to diminish.
As a Zen term, it describes a deluded state of attachment, particularly an attachment to emptiness. 8. This is based on a dialogue in LTHY, ch. 25: A monk said, “I’ve heard that when sensations arise one is separated from wisdom, that when thoughts stir, one is separated from the substance. ” A turning of the head or changing of the face represents a change in appearance and new aspects of Reality. Sensations and wisdom and illusion and enlightenment are not different but 34 THE HEART OF DÔGEN’S SHÔBÔGENZÔ the universe in its entirety is unceasing.
45. Nan-yüeh Huai-jang. CTL, ch. 5. 46. Pen-ching of Ssu-k’ung shan, 667–761. CTL, ch. 5. 47. This probably refers to such teachers as Kûkai and Saichô, mentioned before. BENDÔWA 21 Question 10: Some have said: “Do not concern yourself about birth-and-death. There is a way to promptly rid yourself of birth-and-death. ’ The gist of it is this: although once the body is born it proceeds inevitably to death, the mind-nature never perishes. Once you can realize that the mind-nature, which does not transmigrate in birth-and-death, exists in your own body, you make it your fundamental nature.