By Masao Abe
"This booklet is ready the crucial rules of an important Buddhist spokesman in eastern historical past and is written by means of the most revered and authoritative of his interpreters. It displays a life of a professional and concerted puzzling over Dogen." -- Francis H. prepare dinner, collage of California, Riverside
"It is a very notable contribution to Dogen scholarship in addition to East-West comparative philosophy by means of probably the most exceptional smooth eastern 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 center of the Zen master's philosophy and faith. This paintings analyzes Dogen's formative doubt in regards to the suggestion 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 identification of lifestyles and dying. Abe additionally deals insightful, severe comparisons of Dogen and numerous Buddhist and Western thinkers, in particular Shinran and Heidegger.
"This is a crystal-clear dealing with of super tough subject material. The analyses are refined and while lucid. the writer has a profound and incredible knowing of Dogen and Shinran and is additionally well-grounded in Western philosophy and religion." -- Joan Stambaugh, Hunter university
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Additional info for A study of Dōgen: his philosophy and religion
The very realization of deanthropocentrism is possible only to h u m a n existence, which has self-consciousness. In other words, it is by transcending the human limitation that one comes to realize human birth-death as an essential part of a wider problem, that Is, the problem of generation-extinction common to all sentient beings. This self-transcendence is impossible apart from self-consciousness on the part of human beings. Like human beings, animals, asura, and so on are all undergoing transmigration, equally confined by the nature of generation-extinction.
What is involved here is a reversible identity that is always inseparably connected with the aspect of irreversibility. Dogen's realization of the oneness of practice and attainment consciously includes within itself this sort of reversible identity. This means that Dogen, and all of us, are always standing at the intersection of the temporal-spatial horizontal dimension and the transtemporal-transspatial vertical dimension insofar as we awaken to the oneness of practice and attainment. We are also always standing at a dynamic intersection of irreversibility and reversibility, between practice as a means and attainment as a ground.
The term generation-extinction is here used to indicate biological producing and dying out, whereas the term appearance-disappearance signifies coming to he and ceasing to be and refers to both living and nonliving beings. 3). 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.
A study of Dōgen: his philosophy and religion by Masao Abe