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Dōgen

1200–1253

Pierwsze przybliżeniecelowe uproszczenie – portret mówi więcej

Istnieć to być samym czasem, a siedzenie w medytacji nie jest środkiem do przebudzenia, lecz już samym przebudzeniem.

Umiejscowienie

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Mistrz zen: byt jest czasem (uji); siedzenie w medytacji jest już samo w sobie przebudzeniem.

Kluczowe idee

  • Uji (byt-czas)
  • Shikantaza

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Wpływ

Pod wpływem 3

  • Budda Siakjamuni

    pod wpływem

    Dōgen taught that seated meditation (zazen) is the practice in which Shakyamuni Buddha and the ancestors realised awakening and handed it on directly (Bendōwa, 1231). Dōgen, Bendōwa (1231), in Shōbōgenzō; SEP “Japanese Zen Buddhist Philosophy”

    Źródło: szkic AI

    Budda Siakjamuni › ok. 480–400 p.n.e. · datowane umownie 563–483 p.n.e.

  • Nagarjuna

    pod wpływem

    In the fascicle ‘Buddha-nature’ (Busshō) of the Shōbōgenzō Dōgen discusses Nagarjuna, fourteenth Indian ancestor of the Zen lineage, whose body appeared as the round moon of Buddha-nature. Dōgen, Shōbōgenzō, Busshō; SEP “Japanese Zen Buddhist Philosophy”

    Źródło: szkic AI

    Nagarjuna › ok. 150–250

  • Huineng

    pod wpływem

    In the Shōbōgenzō fascicle “Buddha-Nature” (Busshō, 1241) Dōgen took up the Sixth Ancestor’s saying from the Platform Sutra that “impermanence is buddha-nature”. Dōgen, Shōbōgenzō “Busshō” (1241), citing the Platform Sutra (T 2008); J. Stambaugh, Impermanence Is Buddha-Nature (1990)

    Źródło: szkic AI

    Huineng › według tradycji 638–713

Wpływ na 4

  • Kitarō Nishida

    wpływ na

    Nishida rarely cites Dōgen, so the link is uncertain; scholars compare his self-awareness of nothingness with Dōgen’s ‘to study the self is to forget the self’ (Genjōkōan). G. Kopf, Beyond Personal Identity: Dōgen, Nishida, and a Phenomenology of No-Self (2001); Dōgen, Shōbōgenzō, Genjōkōan (1233); Nishida Kitarō, “Bashoteki ronri to shūkyōteki sekaikan” (1945), tr. D. A. Dilworth, Last Writings (1987)

    Źródło: szkic AI

    Kitarō Nishida › 1870–1945

  • Tanabe Hajime

    wpływ na

    In My Philosophical View of the Shōbōgenzō (1939) Tanabe read Dōgen as a philosopher and found in him a dialectical thinking close to his own absolute mediation. Tanabe Hajime, Shōbōgenzō no tetsugaku shikan (1939); J. W. Heisig, Philosophers of Nothingness (2001)

    Źródło: szkic AI

    Tanabe Hajime › 1885–1962

  • Watsuji Tetsurō

    wpływ na

    Watsuji’s essay ‘The Monk Dōgen’ (Shamon Dōgen, in Nihon seishinshi kenkyū, 1926) presented Dōgen, until then read mainly within the Sōtō school, as a philosopher. Watsuji Tetsurō, “Shamon Dōgen”, in Nihon seishinshi kenkyū (1926); SEP “Watsuji Tetsurō”

    Źródło: szkic AI

    Watsuji Tetsurō › 1889–1960

  • Nishitani Keiji

    wpływ na

    Nishitani drew on Dōgen for the standpoint of emptiness in Religion and Nothingness (1961) and later gave extended lectures on the Shōbōgenzō (Shōbōgenzō kōwa). Nishitani Keiji, Shūkyō to wa nanika (1961), tr. J. Van Bragt, Religion and Nothingness (1982); Shōbōgenzō kōwa; SEP “Nishitani Keiji”

    Źródło: szkic AI

    Nishitani Keiji › 1900–1990

Dzieła

  • ok. 1253Shōbōgenzō

    Skarbiec Oka Prawdziwego Dharmy – w tym fascykuł „Uji” (Byt-Czas).

Stanowisko

Dōgen’s central practice is shikantaza, “just sitting” in zazen. Practice is not a means to reach enlightenment later; practice and enlightenment are one. Where the sutras say that all beings have Buddha-nature, Dōgen reads that all beings are Buddha-nature – existence itself is the expression of awakening. In his essay “Being-Time” (Uji) he argues that being and time are inseparable: each moment is complete and contains the whole. His dense, poetic Japanese prose bends language to express non-dual experience. Long read only within his own school, he is now regarded as one of Japan’s greatest philosophers.

Życie i kontekst

Dōgen Kigen was born into an aristocratic family in Kyoto, lost his parents early and became a monk on Mount Hiei. Dissatisfied, he travelled to China in 1223, where he studied Chan under Rujing on Mount Tiantong. Back in Japan he founded the Sōtō school of Zen and, in 1244, the temple of Eihei-ji, which is still its head temple today.

Dalsze główne dzieła

  • Universal Recommendation for Zazen (Fukan zazengi, 1227)
  • Extensive Record of Eihei (Eihei kōroku, c. 1253)

Źródła: Wikipedia · Wikidata

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