By Masao Abe
"This booklet is ready the crucial principles of an important Buddhist spokesman in jap heritage and is written by way of the most revered and authoritative of his interpreters. It displays a life of an expert and concerted considering Dogen." -- Francis H. prepare dinner, college of California, Riverside
"It is a very extraordinary contribution to Dogen scholarship in addition to East-West comparative philosophy by way of some of the most uncommon smooth eastern thinkers of our time. This makes for a strong and really illuminating volume." -- Steve Odin, collage of Hawaii
This entire translation of Masao Abe's essays on Dogen probes the center of the Zen master's philosophy and faith. This paintings analyzes Dogen's formative doubt in regards to the thought of unique awakening because the foundation for his new angle to nonduality within the doctrines of the oneness of perform and attainment, the solidarity of beings and Buddha-nature, the simultaneity of time and eternity, and the identification of existence and loss of life. Abe additionally bargains insightful, serious comparisons of Dogen and diverse Buddhist and Western thinkers, particularly Shinran and Heidegger.
"This is a crystal-clear dealing with of tremendous tricky subject material. The analyses are refined and while lucid. the writer has a profound and incredible realizing of Dogen and Shinran and is additionally well-grounded in Western philosophy and religion." -- Joan Stambaugh, Hunter collage
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Additional info for A study of Dōgen: his philosophy and religion
In other words, for Dogen, the h u m a n problem of birthand-death can be properly and completely resolved and the lluddha-nature fully realized o n l y by m o v i n g to a n d t h e n bieaking through this infinite dimension of being-nonbeing. Ihit "breaking through" does not imply a mere transcendence 01 "going beyond" the dimension of whole-being (being-non- being). Even this transcendence must be negated. Thus the "going beyond" the dimension of whole-being is simultaneously a "return to" that very dimension, so that whole-being (shitsuu) is truly realized as whole-being (shitsuu).
15 Attainment (the Buddha-nature), indispensable as the ground of human existence, is not a being or something substantial, but is in itself empty and no-thing. Accordingly, even though the Buddha-nature is the ground that is realized only through practice as its condition, it is not a substantial ground or a ground that is some particular thing, but a ground as no-thing, that is, a nonsubstantial and nonobjectifiable ground. It is a ground that is different from ground in the ordinary sense as something simply distinguished from a condition.
It must have been this anxiety stemming from his feeling of separation from the fundamental Reality that motivated him to sail to China, even though this arduous journey was undertaken at the risk of his life. " 8 At this point Dogen attained an awakening that overcame all the previous idealization, conceptualization, and objectification of the Dharma-nature. There was not even an inch of separation between the Dharma-nature and Dogen's existence. Dogen's statement "The practice of Zen is the casting off of body-mind" 9 implies that all possible idealization, conceptualization, and objectification engaged in concerning awakening and discipline, attainment and practice, since his study on Mt.