By Masao Abe
"This booklet is ready the significant 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 brooding about Dogen." -- Francis H. cook dinner, college of California, Riverside
"It is a very remarkable contribution to Dogen scholarship in addition to East-West comparative philosophy via some of the most exceptional sleek eastern thinkers of our time. This makes for a strong 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 proposal 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 bargains insightful, severe comparisons of Dogen and numerous Buddhist and Western thinkers, particularly Shinran and Heidegger.
"This is a crystal-clear dealing with of tremendous tricky material. The analyses are refined and whilst 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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As it is already realization in practice, realization is endless; as it is practice in realization, practice is beginningless. 17 Again, it is for this reason that Dogen says: There is not even the slightest gap between resolution, practice, enlightenment, and nirvana. The way of continuous practice is ever circulating. 18 Practice now is not mere practice but "practice in attainment" (sho/o no shu). Accordingly, it is realized as "wondrous practice" (myoshu) and is not different from "original attainment pointed to directly" (jikishi no honsho).
In the West and in the East as well, the Buddhist idea of t ransmigration is not always understood as occurring in one and the same dimension as discussed above, but rather is often misunderstood as a transmigration simply from humans to animal and from animal to other forms of life in such a way that one views the whole process of transmigration with oneself as the ( enter—without an awareness of its deanthropocentric character. But an understanding of transmigration that does not fully lealize its deanthropocentric character is inadequate, because in that understanding there is no common basis between human and nonhuman forms of life, a basis without which transmigration is impossible.
This is the reason Dogen says: In the Buddha Dharma, practice and realization are identical. Because one's present practice is practice in realization, one's initial negotiation of the Way in itself is the whole of original realization.... As it is already realization in practice, realization is endless; as it is practice in realization, practice is beginningless. 17 Again, it is for this reason that Dogen says: There is not even the slightest gap between resolution, practice, enlightenment, and nirvana.