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Comparative Religion

Zen and Comparative Studies by Masao Abe

By Masao Abe

This quantity concludes the two-volume sequel to Masao Abe's Zen and Western Thought. Like its significant other, Buddhism and Interfaith Dialogue, this paintings includes many formerly released essays and papers through Abe. right here he clarifies the real which means of Buddhist vacancy compared to the Aristotelian idea of substance and the Whiteheadean inspiration of procedure.

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In the second case, he awakened instantly. We do not know how much time elapsed between these two scenes, but during the interval Chienyiian must have struggled. more seriously with the problem of life and death than before. When he visited Shih-Shuang, his dualistic way of thinking had reached its limit. The last defensive barrier was broken through by Shih-Shuang's words, 'I won't tell! ' Thereupon the subject-object structure of thinking collapsed, and beyond all dualism his true self awakened.

In the first case, however, Chien-yiian was misled by the external meaning of his master's remark. In the second case, he awakened instantly. We do not know how much time elapsed between these two scenes, but during the interval Chienyiian must have struggled. more seriously with the problem of life and death than before. When he visited Shih-Shuang, his dualistic way of thinking had reached its limit. The last defensive barrier was broken through by Shih-Shuang's words, 'I won't tell! ' Thereupon the subject-object structure of thinking collapsed, and beyond all dualism his true self awakened.

It is emptiness or sunyatii. ' And this Tao which is like the great void is realized nowhere other than in the ordinary mind. ' This ordinary mind, therefore, is not the ordinary mind prior to attaining the realization of emptiness, but the ordinary mind after or through attaining to and being supported by the realization of emptiness. This is the down-to-earth nature of Zen. Zen does not talk about something mystical, supernatural or transcendental. Instead it says, ordinary mind is Tao. However, this does not indicate a superficial affirmation of the everyday mind because Tao as the ordinary mind does not belong to knowing or to notknowing.

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