{"id":5393,"date":"2024-09-16T08:38:17","date_gmt":"2024-09-16T12:38:17","guid":{"rendered":"https:\/\/blogs.dickinson.edu\/buddhistethics\/?p=5393"},"modified":"2024-10-07T11:20:49","modified_gmt":"2024-10-07T15:20:49","slug":"memento-mori-in-dogens-12-fascicles-collection","status":"publish","type":"post","link":"https:\/\/blogs.dickinson.edu\/buddhistethics\/2024\/09\/16\/memento-mori-in-dogens-12-fascicles-collection\/","title":{"rendered":"Memento Mori in D\u014dgen\u2019s 12 Fascicles Collection"},"content":{"rendered":"<h6>ISSN 1076-9005<br \/>\nVolume 31, 2024<\/h6>\n<h3>\u201cThe Shadow of the Whip:\u201d <em>Memento Mori<\/em> in D\u014dgen\u2019s <em>12 Fascicles Collection<\/em> (\u5341\u4e8c\u5377\u672c\u96c6)<\/h3>\n<p>Steven Heine<br \/>\nFlorida International University<\/p>\n<p>This paper offers a reexamination and reevaluation of the philosophical meaning and significance of D\u014dgen\u2019s \u9053\u5143 (1200-1253) last text that was left unfinished shortly before he died and was lost for centuries after that. The main message of the work concerns the inviolability of karmic causality (<em>inga<\/em> \u56e0\u679c) and the need to offer sincere repentance (<em>zange<\/em> \u61fa\u6094) for offenses committed. For various reasons, I refer to the final text as the <em>12 Fascicles Collection<\/em> (<em>J\u016bnikanbon-sh\u016b<\/em> \u5341\u4e8c\u5377\u672c\u96c6) instead of using the customary moniker of the \u201c12-fascicle <em>Sh\u014db\u014dgenz\u014d<\/em>\u201d (J\u016bnikanbon <em>Sh\u014db\u014dgenz\u014d<\/em> \u5341\u4e8c\u5377\u672c\u6b63\u6cd5\u773c\u8535), which implies it is one of several versions of D\u014dgen\u2019s masterwork. The title of this paper, drawn from a passage in the \u201cShime (Four Horses)\u201d fascicle of the <em>Collection<\/em>, highlights that a true Buddhist practitioner learns to respond to an awareness of the imminence of finitude and mortality like a proverbial splendid horse that spontaneously \u201craces off upon seeing the shadow of the whip\u201d (<em>mi ben\u2019ei nigy\u014d<\/em> \u898b\u97ad\u5f71\u800c\u884c). This image suggests the steed does not suffer the rider\u2019s reprimands, or to put it another way, a true aspirant need not be prodded to obey the law of causality because he knows how to conduct himself in a principled way in every circumstance. The <em>12-Fascicles Collection<\/em> should also be seen as the result of D\u014dgen\u2019s effort to curate the legacy of his general instructional outlook by rewriting or recasting some of his earlier essays and themes while crafting a timeless primer of basic Buddhist tenets. Its <em>memento mori<\/em> approach has a resonance with Kamakura-period deathbed practices and morality tales (<em>setsuwa bungaku<\/em> \u8aac\u8a71\u6587\u5b66).<a href=\"https:\/\/blogs.dickinson.edu\/buddhistethics\/files\/2024\/09\/Heine_24_FDsh-final-1.pdf\"> Read article<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>ISSN 1076-9005 Volume 31, 2024 \u201cThe Shadow of the Whip:\u201d Memento Mori in D\u014dgen\u2019s 12 Fascicles Collection (\u5341\u4e8c\u5377\u672c\u96c6) Steven Heine Florida International University This paper offers a reexamination and reevaluation of the philosophical meaning and significance of D\u014dgen\u2019s \u9053\u5143 (1200-1253) last text that was left unfinished shortly before he died and was lost for centuries &hellip; <a href=\"https:\/\/blogs.dickinson.edu\/buddhistethics\/2024\/09\/16\/memento-mori-in-dogens-12-fascicles-collection\/\" class=\"more-link\">Continue reading <span class=\"screen-reader-text\">Memento Mori in D\u014dgen\u2019s 12 Fascicles Collection<\/span> <span class=\"meta-nav\">&rarr;<\/span><\/a><\/p>\n","protected":false},"author":317,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_post_was_ever_published":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[333294],"tags":[1939,2699,2668,2724,2596],"class_list":["post-5393","post","type-post","status-publish","format-standard","hentry","category-volume-31-2024","tag-death","tag-dogen","tag-japanese-buddhism","tag-karma","tag-zen"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p5X8HA-1oZ","_links":{"self":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/5393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/users\/317"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/comments?post=5393"}],"version-history":[{"count":0,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/5393\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/media?parent=5393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/categories?post=5393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/tags?post=5393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}