By Damien Keown
This e-book covers 4 vital components inside Buddhist stories, specifically Vinaya stories and Ethics, the background of Buddhist colleges, Western Buddhism, and Inter-religious discussion. those are the most parts of Charles Prebish's examine, whose educational occupation achievements is well known with this quantity. members, recognized foreign students, talk about a wide diversity of educational disciplines, together with philosophy, psychology, historical past, feminism, and sociology.
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Extra info for Buddhist Studies from India to America: Essays in Honor of Charles S. Prebish
In the Shōbōgenzō zuimonki, he makes it clear that to value the precepts as being of primary importance over and above the merit of zazen is obviously a “mistake” because such a Hīnayānistic view of distinguishing between good and evil is not in accord with the bodhisattva way of nondiscrimination and the overcoming of dualistic tendencies. This emphasis on an internalization of the true meaning of the precepts would seem to bring Dōgen close to the charge of antinomianism that Eisai refuted in Nōnin’s thought.
Or was it similar to the Tendai and early Ch’an tendencies toward an internalization of the precepts that was also endorsed in an extreme form by Nōnin? According to the latter view, a realization of the essential meaning underlying specific perceptual instructions vitiates the need for receiving them. In any case, it is a different compromise than the respective syncretistic approaches of Eisai and Enni in the Rinzai sect. Sōtō theologian Kurebayashi Kōdō asserts that Dōgen leaned to the side of an internalization of the precepts, although he of course would not want to associate the sect’s founder with Nōnin’s antinomianism: Dōgen’s view of Three Fundamental Precepts—respectively, “holding onto all precepts,” “practicing all good deeds,” and “saving all sentient beings completely”—transcends their traditional understanding, transforming them into three aspects of the Buddha-mind or Buddhanature, so that no perceptual deportment is required.
Wu-shan, Jap. Gozan) monastic institution, as well as early Zen predecessors and rivals, in addition to the Japanese Tendai school, from which the Zen movement emerged as an independent sect. One of the most important factors is that there seems to be a fundamental inconsistency in how Dōgen appropriated and applied the precepts in creating his own monastic system at his two main temples. These are Kōshōji temple in Kyoto, where he was the founding abbot from 1233 to 1243 when he moved from the capital to the remote mountains of Echizen province, and Eiheiji temple established in 1244 (originally called Daibutsuji until the name was changed in 1246), of which Dōgen remained abbot until his death.
Buddhist Studies from India to America: Essays in Honor of Charles S. Prebish by Damien Keown