By Masao Abe
"This e-book is set the primary principles of an important Buddhist spokesman in eastern background and is written through some of the most revered and authoritative of his interpreters. It displays a life of an expert and concerted puzzling over Dogen." -- Francis H. prepare dinner, college of California, Riverside
"It is a very impressive contribution to Dogen scholarship in addition to East-West comparative philosophy by way of probably the most exclusive sleek jap thinkers of our time. This makes for a robust and really 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 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 cohesion of beings and Buddha-nature, the simultaneity of time and eternity, and the id of lifestyles and loss of life. Abe additionally deals insightful, serious comparisons of Dogen and numerous Buddhist and Western thinkers, in particular Shinran and Heidegger.
"This is a crystal-clear dealing with of tremendous tough material. The analyses are refined and even as lucid. the writer has a profound and impressive knowing of Dogen and Shinran and is additionally well-grounded in Western philosophy and religion." -- Joan Stambaugh, Hunter collage
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Additional resources for A study of Dōgen: his philosophy and religion
I clung vainly to the banner of mere names and forms. 6 By this Dogen means that he was shackled by doctrinal concepts and formulations and, in his understanding, was unable to penetrate to Reality. 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.
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.
Buddhism is, it must be noted, primarily concerned with the liberation of human existence. In this respect it does not differ - from Christianity. Yet what Buddhism believes to be the fundamental problem for human existence, that is, the problem of humans' birth-and-death, can be solved not through a personalistic relationship with the word of God, but, as described above, only when the very nature of generation-extinction common to all sentient beings is resolved. 1. 1 It should be clear that while both Christianity and Buddhism are concerned primarily with the salvation of human existence, their grounds for salvation differ: 5 in Christianity it is personalistic, whereas in Buddhism it is cosmological.