By Masao Abe
"This e-book is ready the relevant principles of crucial Buddhist spokesman in jap background and is written via probably the most revered and authoritative of his interpreters. It displays a life of an expert and concerted puzzling over Dogen." -- Francis H. cook dinner, college of California, Riverside
"It is a really extraordinary contribution to Dogen scholarship in addition to East-West comparative philosophy by way of probably the most wonderful sleek jap 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 middle of the Zen master's philosophy and faith. This paintings analyzes Dogen's formative doubt in regards to the proposal of unique awakening because the foundation for his new angle to nonduality within the doctrines of the oneness of perform and attainment, the harmony of beings and Buddha-nature, the simultaneity of time and eternity, and the identification of lifestyles 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 tremendous tricky material. The analyses are sophisticated and whilst lucid. the writer has a profound and great realizing of Dogen and Shinran and can be well-grounded in Western philosophy and religion." -- Joan Stambaugh, Hunter collage
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Extra resources for A study of Dōgen: his philosophy and religion
Therefore, a pine tree is really a pine tree in itself, no more and no less. " Again, thought is not an attribute of God as Substance, but an attribute of what," an attribute not attributed to anything. Accordingly, thought is just thought in itself, no more and no less. ," the question directly pointed to Huai-jang himsell as an independent and individualized personality that will not allow surrogation. Ilual-|ang is not a creature determined by (iod as Substance. He may be said to be something coming from "what," something determined without a determinator.
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. Hiei are completely cast off through the bodymind of Dogen himself.
However, as Dogen realized through his experience of the easting off of body-mind, practice and attainment are not two hut one and constitute a dynamic whole in which the horizontal dimension (practice) and the vertical dimension (attainment) are inseparably united. 2. The center of this dynamic whole is the intersection of the horizontal dimension and the vertical dimension. We are always living in, and living as, this intersection. Since the horizontal process of prac tice Is beginningless and endless, any point of the process of practice is equally a point of intersection with the vertical line of attainment, which is infinitely deep.