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

By Masao Abe

"This booklet is set the valuable rules of crucial Buddhist spokesman in eastern historical past and is written via the most revered and authoritative of his interpreters. It displays a life of a professional and concerted considering Dogen." -- Francis H. prepare dinner, college of California, Riverside

"It is a very striking contribution to Dogen scholarship in addition to East-West comparative philosophy by way of probably the most uncommon smooth jap thinkers of our time. This makes for a strong and actually illuminating volume." -- Steve Odin, collage 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 about the idea of unique awakening because the foundation for his special approach 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 id of existence and dying. Abe additionally deals insightful, serious comparisons of Dogen and numerous Buddhist and Western thinkers, specially Shinran and Heidegger.

"This is a crystal-clear dealing with of super tough material. The analyses are refined and whilst lucid. the writer has a profound and very good figuring out of Dogen and Shinran and is usually well-grounded in Western philosophy and religion." -- Joan Stambaugh, Hunter collage

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Extra info for A study of Dōgen: his philosophy and religion

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This is precisely because, as quoted before, Dogen says: This Dharma is amply present in every person, but unless one practices, it is not manifested; unless there is realization, it is not attained. I his is one of the things Dogen awakened to at the point of the i asting off of body-mind. A question opposite to the one young Dogen faced was the question of why the primal Dharma-nature is emphasized, if lesolution and practice are indispensable. In this question, the questioner understands resolution, practice, and becoming a buddha as if they were the ground of the Buddha-nature, for the question overemphasizes their indispensahility.

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.

Nan-yiieh did not know what to answer. " is not an ordinal y question. " An interrogative "what" or "whence" is that which cannot be grasped by the hand, that which cannot be defined by the intellect; it is that which can never he objectified: it is that which one can never obtain, no matter what one does. Indeed, "what" or "whence" is unknowable, unnameablc, unob|ei tillable, unobtainable, and therefore limitless and infinite. Since the Buddha-nature is limitless and boundless, without name, form, or color, it can be well, indeed best, expressed by such an interrogative.

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