By Joan Stambaugh
Dogen Zenji used to be a jap Zen Buddhist instructor born in Ky?to, and the founding father of the Soto institution of Zen in Japan after vacationing to China and coaching below the chinese language Caodong lineage there. D?gen is understood for his large writing together with the Treasury of the attention of the real Dharma or Sh?b?genz?, a suite of ninety-five fascicles pertaining to Buddhist perform and enlightenment.
The fundamental notion underlying D?gen's Zen perform is "oneness of practice-enlightenment". in truth, this idea is taken into account so basic to D?gen's number of Zen-and, for this reason, to the S?t? tuition as a whole-that it shaped the root for the paintings Shush?-gi, which used to be compiled in 1890 through Takiya Takush? of Eihei-ji and Azegami Baisen of S?ji-ji as an introductory and prescriptive summary of D?gen's gigantic paintings, the Sh?b?genz? ("Treasury of the attention of the real Dharma").
Dogen is a profoundly unique and tough thirteenth century Buddhist philosopher whose works have began attracting expanding realization within the West. Admittedly tricky for even the main complicated and complicated student of jap idea, he's sure, firstly, to give a nearly insurmountable barrier to the Western brain. but the duty of penetrating that barrier has to be undertaken and, in truth, is being conducted through many talented students toiling within the Dogen winery.
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Extra resources for Impermanence is Buddha-Nature: Dogen's Understanding of Temporality
T i m e is the t a k i n g place (passage, kyoryaku) of all beings. It is the w a y they are—an " i s " or a n " a r e " in the sense of static persistence is impossible a n d senseless for D o g e n . T h e r e is no such thing. A l l beings are i m p e r m a n e n c e . I m p e r m a n e n c e is B u d d h a - n a t u r e . d o not yet u n d e r s t a n d what Dogen means by "true But we imper- m a n e n c e . " D o g e n ' s true i m p e r m a n e n c e is not w h a t w e think it is. A s l o n g as w e think w e k n o w w h a t it is, w e will n e v e r get anyw h e r e ; w e will not e v e n see the necessity of g e t t i n g or g o i n g somew h e r e .
Every basic character trait that is encountered at the bottom of every occurrence, that finds expression in every occurrence, would have to drive the individual who experienced it as his own basic character trait to affirm every moment of universal existence with a sense of triumph. 28 If eternal recurrence is thought within the f r a m e w o r k of duration, that of an objectified N e w t o n i a n c o n t a i n e r - t i m e , existence b e c o m e s a meaningless repetition without e n d into nothingness.
Yet an ordinary person who does not understand buddha-dharma may hear the words the time-being this way: " F o r a while I was three heads and eight arms. For a while I was an eight- or sixteen-foot body. This is like having crossed over rivers and climbed mountains. Even though the mountains and rivers still exist, I have already passed them and now reside in the jeweled palace and vermillion tower. " 1 7 T h e a v e r a g e m a n believes that his self is p e r m a n e n t , at least relatively so " f o r n o w .