By Masao Abe
"This e-book is ready the principal rules of crucial Buddhist spokesman in jap historical past and is written through essentially the most revered and authoritative of his interpreters. It displays a life of an expert and concerted puzzling over Dogen." -- Francis H. cook dinner, collage of California, Riverside
"It is a really extraordinary contribution to Dogen scholarship in addition to East-West comparative philosophy via the most distinct sleek eastern thinkers of our time. This makes for a robust and really illuminating volume." -- Steve Odin, college of Hawaii
This entire translation of Masao Abe's essays on Dogen probes the middle of the Zen master's philosophy and faith. This paintings analyzes Dogen's formative doubt in regards to the concept of unique awakening because the foundation for his new angle to nonduality within the doctrines of the oneness of perform and attainment, the team spirit of beings and Buddha-nature, the simultaneity of time and eternity, and the identification of existence and loss of life. Abe additionally deals insightful, serious comparisons of Dogen and numerous Buddhist and Western thinkers, particularly Shinran and Heidegger.
"This is a crystal-clear dealing with of super tricky subject material. The analyses are refined and while lucid. the writer has a profound and incredible knowing of Dogen and Shinran and can be well-grounded in Western philosophy and religion." -- Joan Stambaugh, Hunter university
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Additional info for A study of Dōgen: his philosophy and religion
This is because whole-being (shitsuu) and the Buddha-nature are nondualistic, and therefore the Buddha-nature is neither immanent nor transcendent (or both Immanent and transcendent). Thus, despite frequent misunderstandings to the contrary, one may readily notice that Dogen is not a pantheist, however pantheistic his words may appear at first glance. Indeed, he is as unpantheistic as he is nontheistic. THE SIGNIFICANCE OF "NO-BUDDHA-NATURE" Nonduality of Whole-being (shitsuu,) and the Buddha-nature With the idea that "Whole-being is the Buddha-nature," I >ogen carries the nonanthropocentric nature of Buddhism to Its ultimate end, by transcending the dimension of generationextinction (traditionally considered the realm of human transmigration and the basis for human liberation from it) to the dimension of appearance-disappearance, or the dimension of being-nonbeing that is common to all beings, living or nonliving.
I would now like to discuss briefly two areas to which the idea of the oneness of means and end may be significantly applied. One area is the understanding of the present and future in our individual and social life; the other is the understanding of one's personality and its relationship to other persons and other things. The Understanding of the Present and Future In our individual and social lives we tend to set up an end or purpose in the future and think about how to live in the present in order to attain that end.
In other words, Dogen's view of the oneness of practice and attainment,^that is, the ever-circulating way of continuous practice, does not indicate a mere reversible identity between attainment and practice, the Buddha-nature and becoming a buddha. Rather, it indicates a reversible identity, in which an absolute irreversibility between attainment and practice, the Buddha-nature and becoming a buddha, can be reversed by virtue of the nonsubstantiality of attainment and the emptiness of the Buddhanature.