By Masao Abe

"This publication is ready the critical principles of an important Buddhist spokesman in jap background and is written by means of the most revered and authoritative of his interpreters. It displays a life of a professional and concerted wondering 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 through the most exotic sleek jap thinkers of our time. This makes for a strong and really illuminating volume." -- Steve Odin, collage of Hawaii

This entire 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 proposal 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 demise. Abe additionally deals insightful, severe comparisons of Dogen and numerous Buddhist and Western thinkers, specifically Shinran and Heidegger.

"This is a crystal-clear dealing with of super tough material. The analyses are refined and whilst lucid. the writer has a profound and fantastic knowing of Dogen and Shinran and is usually well-grounded in Western philosophy and religion." -- Joan Stambaugh, Hunter university

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Sample text

Conversely, original attainment, which must be the ground, cannot be attained apart from resolution, practice, and becoming a buddha, which are usually understood as con- ditions. Therefore, a reversible relationship between attainment and practice, the Buddha-nature and becoming a buddha, is realized. 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....

This is a crucial point for a thorough realization of the Buddha-nature through emancipation from the birth-and-death cycle of samsara. " More impor- tant in this connection, however, is that unlike the dimensions of human beings and sentient beings, the dimension of wholebeing (shitsuu), which Dogen takes as the basis for the Buddhanature, is limitless. There is no "centrism" of any sort at all in this dimension. Further, the Buddha-nature that is realized by freeing oneself from the being-nonbeing nature common to all beings is nonsubtanstial.

Accordingly, in Christianity there is a clear distinction between humans and other creatures regarding their nature and salvation, with the former having priority over the latter. This anthropocentric nature is essentially related to Christian personalism, in which God is believed to disclose himself as personality and in which a dialogical I-Thou relation between humans and God is essential. Then, does not Buddhism establish any distinction between humans and other creatures? Is it that, in Buddhism, humans have no special significance among creatures?

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