Eihei Dogen, the founder of the Japanese branch of the Soto Zen Buddhist school, is considered one of the world's most remarkable religious philosophers. Eihei Dogen: Mystical Realist is a comprehensive introduction to the genius of this brilliant thinker. This thirteenth-century figure has much to teach us all and the questions that drove him have always been at the heart of Buddhist practice. At the age of seven, in 1207, Dogen lost his mother, who at her death earnestly asked him to become a monastic to seek the truth of Buddhism. We are told that in the midst of profound grief, Dogen experienced the impermanence of all things as he watched the incense smoke ascending at his mother's funeral service. This left an indelible impression upon the young Dogen; later, he would emphasize time and again the intimate relationship between the desire for enlightenment and the awareness of impermanence. His way of life would not be a sentimental flight from, but a compassionate understanding of, the intolerable reality of existence. At age 13, Dogen received ordination at Mt. Hiei. And yet, a question arose: "As I study both the exoteric and the esoteric schools of Buddhism, they maintain that human beings are endowed with Dharma-nature by birth. If this is the case, why did the buddhas of all ages - undoubtedly in possession of enlightenment - find it necessary to seek enlightenment and engage in spiritual practice?" When it became clear that no one on Mt. Hiei could give a satisfactory answer to this spiritual problem, he sought elsewhere, eventually making the treacherous journey to China. This was the true beginning of a life of relentless questioning, practice, and teaching - an immensely inspiring contribution to the Buddhadharma. As you might imagine, a book as ambitious as Eihei Dogen: Mystical Realist has to be both academically rigorous and eminently readable to succeed. Professor Hee-Jim Kim's work is indeed both.
Thirty years after the publication of his classic work Dōgen Kigen—Mystical Realist, Hee-Jin Kim reframes and recasts his understanding of Dōgen's Zen methodology in this new book. Through meticulous textual analyses of and critical reflections on key passages primarily from Dōgen's Shōbōgenzō, Kim explicates hitherto underappreciated aspects of Dōgen's religion, such as the ambiguity of delusion and also of enlightenment, intricacies of negotiating the Way, the dynamic functions of emptiness, the realizational view of language, nonthinking as the essence of meditation, and a multifaceted conception of reason. Kim also responds to many recent developments in Zen studies that have arisen in both Asia and the West, especially Critical Buddhism. He brings Dōgen the meditator and Dōgen the thinker into relief. Kim's study clearly demonstrates that language, thinking, and reason constitute the essence of Dōgen's proposed Zen praxis, and that such a Zen opens up new possibilities for dialogue between Zen and contemporary thought. This fresh assessment of Dōgen's Zen represents a radical shift in our understanding of its place in the history of Buddhism.
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