By Masao Abe
"This e-book is set the vital rules of an important Buddhist spokesman in jap historical past and is written by way of probably the most revered and authoritative of his interpreters. It displays a life of an expert and concerted brooding about Dogen." -- Francis H. cook dinner, collage of California, Riverside
"It is a really impressive contribution to Dogen scholarship in addition to East-West comparative philosophy by way of probably the most exclusive sleek eastern thinkers of our time. This makes for a robust and actually illuminating volume." -- Steve Odin, collage of Hawaii
This whole 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 about 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 team spirit 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 diverse Buddhist and Western thinkers, particularly Shinran and Heidegger.
"This is a crystal-clear dealing with of tremendous tough material. The analyses are sophisticated and whilst lucid. the writer has a profound and outstanding realizing of Dogen and Shinran and is usually well-grounded in Western philosophy and religion." -- Joan Stambaugh, Hunter university
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Additional resources for A study of Dōgen: his philosophy and religion
In Spinoza the One God has, insofar as we know, two "attributes," thought (icogitatio) and extension (extensio); particular and finite things are called the "modes" of God, which depend upon, and are conditioned by, the divine and infinite being. This clearly shows the monistic character of Spinoza's idea of God as that Irom which everything else is derived and by which everything else is conceived. Yet the very ideas of "attribute" and "mode" Involve a duality between God and the World—in Spinoza's terminology, between natura naturans (the active nature) and natura naturata (the passive nature)—a duality in which the former has priority.
In Dogen, however, the statement "Whole-being is the Buddha-nature" does not indicate that all beings are swallowed up by the Buddha-nature. " For Dogen, all beings are "swallowed up" bottomlessly by the Buddha-nature; yet at the same time the Buddha-nature is also "swallowed up" bottomlessly by all beings. 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.
He clearly realized the transcendental reality of attainment (the Buddha-nature), which is beyond time and space, but could not help doubting the reality of resolution, practice, and becoming a buddha, which do not escape the limitations of time and space. This is because Dogen was trying to understand the reality of the latter by only taking the reality of the former as the standard. In other words, at that point, without distinguishing between "that which must be the ground" and "that which must be the condition," Dogen was trying to grasp both attainment and practice, the Buddhanature and becoming a buddha, in one and the same dimension.
A study of Dōgen: his philosophy and religion by Masao Abe