By Masao Abe
"This e-book is set the valuable principles of an important Buddhist spokesman in jap background and is written by means of some of the most revered and authoritative of his interpreters. It displays a life of an expert and concerted pondering Dogen." -- Francis H. cook dinner, college of California, Riverside
"It is a really amazing contribution to Dogen scholarship in addition to East-West comparative philosophy by way of some of the most wonderful sleek jap thinkers of our time. This makes for a strong 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 about the inspiration of unique awakening because the foundation for his special approach 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 deals insightful, serious comparisons of Dogen and diverse Buddhist and Western thinkers, specifically Shinran and Heidegger.
"This is a crystal-clear dealing with of super tricky subject material. The analyses are sophisticated and while lucid. the writer has a profound and extraordinary figuring out of Dogen and Shinran and can be well-grounded in Western philosophy and religion." -- Joan Stambaugh, Hunter collage
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Additional info for A study of Dōgen: his philosophy and religion
Why does he reject it, and why does he read the phrase from the Nirvana Sutra in his peculiar way? " According to the traditional reading, it is understood that all sentient beings have the Buddhanature within themselves as the potentiality of becoming a buddha. Naturally this reading implies that, although all sentient beings are at this moment immersed in illusion, they can all be enlightened sometime in the future because of their potential Buddhahood. The Buddha-nature is then understood as an object possessed and aimed at to be realized by the subject (sentient beings).
To answer this question I must explain the traditional interpretation of the sentence. First, the term shujd, or sattva in Sanskrit, means all the sentient, that is, sentient beings that are in samsara, or the round of birth-and-death. Buddhist texts show that the term shujd is interpreted in one of two ways: in its narrow sense, it refers to h u m a n beings, and in its broad sense, to sentient beings. Accordingly, Issai no shujd wa kotogotoku bussho o yu su means that not only human beings but also all other sentient beings have the Buddha-nature.
In marked contrast to this, in Dogen the relationship between Buddha-nature and all finite beings is not deductive, but nondualistic, precisely because the Buddha-nature is not One Substance. " Even God as the One Substance in Spinoza's sense cannot be an exception to this. " Thus there can be no difference, no deductive relation, between God and finite beings in the universe. " Accordingly, in Dogen the Buddha-nature is neither transcendent nor immanent. One of the characteristics of Spinoza's philosophy lies in the immanent character of his idea of God— Deus sive natura (God or nature).
A study of Dōgen: his philosophy and religion by Masao Abe