A study of Dōgen: his philosophy and religion by Masao Abe

By Masao Abe

"This booklet is set the vital principles of an important Buddhist spokesman in eastern heritage and is written by way of essentially 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 really impressive contribution to Dogen scholarship in addition to East-West comparative philosophy via the most individual glossy eastern thinkers of our time. This makes for a robust and actually illuminating volume." -- Steve Odin, college of Hawaii

This whole 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 cohesion of beings and Buddha-nature, the simultaneity of time and eternity, and the id of lifestyles and demise. Abe additionally bargains insightful, serious comparisons of Dogen and diverse Buddhist and Western thinkers, specifically Shinran and Heidegger.

"This is a crystal-clear dealing with of tremendous tough material. The analyses are refined and while lucid. the writer has a profound and impressive realizing of Dogen and Shinran and is usually well-grounded in Western philosophy and religion." -- Joan Stambaugh, Hunter collage

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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.

The sentient dimension, though transanthropocentric, has a life-centered nature that excludes nonliving beings. The "being" dimension, however, embraces everything in the universe, by transcending even the wider-than-human "life< entered" horizon. Accordingly the being dimension is truly boundless, free from any sort of centrism, and deepest precisely In its deanthropocentric nature. 3. When Dogen emphasizes whole-being in connection with the Buddha-nature, he definitely implies that a person can be properly and completely emancipated from samsara, the recuri Ing cycle of birth-and-death, not in the sentient dimension, but In the being dimension.

This truth should be deeply, deeply penetrated in concentrated practice. There has to be twenty or even thirty years of diligent Zen practice. 12 In the Great Way of buddhas and patriarchs there is always continuous practice which is supreme. It is the way which is circulating ceaselessly. There is not even the slightest gap between resolution, practice, enlightenment, and nirvana. The way of continuous practice is ever circulating. 13 These statements all show that awakening is not a subordinate to practice, attainment to discipline, Buddha-nature to becoming a buddha, or vice versa.

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