By Shohaku Okumura
Dogen, the thirteenth-century Zen grasp who based the japanese Soto tuition of Zen, is well known as one the world's such a lot extraordinary non secular geniuses. His works are either richly poetic and deeply insightful and philosophical, pointing to the unending depths of Zen exploration. And nearly accurately as a result of those evidence, Dogen is usually tricky for readers to appreciate and completely appreciate.
Realizing Genjokoan is a finished advent to the lessons and process of this nice philosopher, taking us on an intensive guided travel of an important essay-Genjokoan-in Dogen's seminal paintings, the Shobogenzo. certainly, the Genjokoan is considered the head of Dogen's writings, encompassing and encapsulating the essence of all of the remainder of his work.
Our journey advisor for this trip is Shohaku Okumura, a admired instructor in his personal correct, who has committed his lifestyles to translating and instructing Dogen.
This quantity additionally comprises an advent to Dogen's existence from Hee-Jin Kim's vintage, Eihei Dogen: Mystical Realist, with up-to-date annotations via Okumura
Read or Download Realizing Genjōkōan : the key to Dōgen's Shōbōgenzō PDF
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Extra resources for Realizing Genjōkōan : the key to Dōgen's Shōbōgenzō
Dōgen Zenji practiced at Kōshōji for ten years until moving his assembly to Echizen, where he founded Daibutsuji (later renamed Eiheiji ) in 1243. He worked another ten years to establish his own monastery in the remote mountains of Echizen, and he composed many writings until the end of his life in 1253. The postscript to Genjōkōan says that the text was compiled in 1252, the fourth year of the Kenchō Era and the year before Dōgen’s death. : shūroku). Some think that it refers to Dōgen’s placing of Genjōkōan as the first chapter of his Shōbōgenzō.
Buddhis t t e ac hings from three sou rces y 29 However, here I interpret samsara as the emotional “up-and-down” quality of our lives; sometimes we are as happy as heavenly beings but in the next moment descend into the misery of a hell dweller. We create samsara in an unending cycle as we attempt to protect our egos. In this cycle we feel we are sometimes in heaven and sometimes in hell, but no condition lasts forever because everything is always changing. This is transmigration; our lives go up and then fall down, up and down and up and down.
We must try to see the whole of every situation t he me an i n g o f “gen jŌkŌan ” y 21 and find the healthiest, happiest way of life in each circumstance. This is the essential point of both Buddha’s and Dōgen’s teachings. In Genjōkōan, Dōgen created a metaphor to express the reality of individuality and universality. He said that individuality can be expressed as a drop of water and universality or equality as moonlight. He said that this universal moonlight is reflected in even the smallest drop of water.
Realizing Genjōkōan : the key to Dōgen's Shōbōgenzō by Shohaku Okumura