By Taigen Dan Leighton
As a faith excited by common liberation, Zen grew out of a Buddhist worldview very various from the at present wide-spread medical materialism. certainly, says Taigen Dan Leighton, Zen can't be absolutely understood outdoor of a worldview that sees fact itself as an important, dynamic agent of wisdom and therapeutic. during this publication, Leighton explicates that worldview throughout the writings of the Zen grasp Eihei Dogen (1200-1253), thought of the founding father of the japanese S?t? Zen culture, which at present enjoys expanding recognition within the West.
The Lotus Sutra, arguably an important Buddhist scripture in East Asia, includes a recognized tale approximately bodhisattvas (enlightening beings) who emerge from less than the earth to maintain and expound the Lotus educating within the far-off destiny. the tale finds that the Buddha merely looks to move away, yet really has been working towards, and should proceed to take action, over an inconceivably lengthy existence span.
Leighton lines commentaries at the Lotus Sutra from a variety of key East Asian Buddhist thinkers, together with Daosheng, Zhiyi, Zhanran, Saigyo, My?e, Nichiren, Hakuin, and Ry?kan. yet his major concentration is Eihei D?gen, the thirteenth century jap S?t? Zen founder who imported Zen from China, and whose profuse, provocative, and poetic writings are very important to the trendy growth of Buddhism to the West.
D?gen's use of this sutra expresses the serious function of Mahåyåna imaginative and prescient and mind's eye because the context of Zen instructing, and his interpretations of this tale moreover demonstrate his dynamic worldview of the earth, house, and time themselves as very important brokers of religious awakening.
Leighton argues that D?gen makes use of the photographs and metaphors during this tale to precise his personal spiritual worldview, within which earth, house, and time are energetic brokers within the bodhisattva venture. Broader expertise of D?gen's worldview and its implications, says Leighton, can light up the probabilities for modern ways to fundamental Mahåyåna recommendations and practices.
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Additional resources for Visions of Awakening Space and Time: Dogen and the Lotus Sutra
7 The prince, learning that he too would grow old, was shaken, and decided to forego the anticipated pleasantness of the park and return at once to the protection of the castle. The castle did provide physical protection for the prince but his mind was no longer protected, and he began to think deeply about the idea of aging, which troubled his thoughts. But he shared his unease with no one. Soon he decided to travel once again from the castle and asked his father for permission to visit the park he failed to reach.
Why should I complain and see my life as suffering? A Buddhist may answer that this is true for you. You may be a fortunate person who, for the most part, is able to minimize or forestall suffering in your life. However, Buddhism would go on to suggest that your peaceful life might not be absent of suffering after all. For one thing, as Prince Gautama realized, sickness, old age, and death lie in wait for all of us and all those we know. Though one may enjoy youth, wellness, and life for now, this will not last.
At twenty-nine years of age, the prince stepped into his chariot with his charioteer and embarked on a trip that would change the world forever. As Prince Siddhartha was traveling on the road, he encountered an old man who piqued his interest. Due to his father’s protection, he had never seen a person slowed by extreme age. Siddhartha asked Chandaka, his charioteer, to explain the man’s Foundations condition. Chandaka replied, “Old age, it is called, the destroyer of beauty and vigor, the source of sorrow, the depriver of pleasures, the slayer of memories, the enemy of sense organs.