道元
存在就是时间本身，而坐禅不是觉悟的手段，而本身就已经是觉悟。
定位
禅宗大师：存在即时间（有时，uji）；坐禅本身就已经是觉悟。
核心思想
- 有时（uji，存在—时间）
- 只管打坐（shikantaza）
影响
受影响于 3
乔达摩·悉达多（佛陀）
受其影响
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”
依据: AI 草稿
乔达摩·悉达多（佛陀） › 约公元前480—前400年年 · 通行断代 公元前563—前483年
龙树
受其影响
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”
依据: AI 草稿
龙树 › 约150–250年
慧能
受其影响
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)
依据: AI 草稿
慧能 › 相传 638–713
影响了 4
西田几多郎
影响了
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)
依据: AI 草稿
西田几多郎 › 1870–1945
田边元
影响了
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)
依据: AI 草稿
田边元 › 1885–1962
和辻哲郎
影响了
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”
依据: AI 草稿
和辻哲郎 › 1889–1960
西谷启治
影响了
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”
依据: AI 草稿
西谷启治 › 1900–1990
作品
- 约1253年正法眼藏
正法眼藏——包括“有时”卷（存在—时间）。
立场
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.
生平与背景
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.
其他主要作品
- Universal Recommendation for Zazen (Fukan zazengi, 1227)
- Treasury of the True Dharma Eye (Shōbōgenzō, 1231–1253)
- Extensive Record of Eihei (Eihei kōroku, c. 1253)
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