Quote:
One of the major
difficulties for interpreters of Dogen's thought is
the apparent inconsistency of some of Dogen's
teachings when comparing his early and late
writings.(1) Some of the key changes that we find in
the later writings include: (1) his severe critique
of the Rinzai (Lin-chi) tradition and especially the
subtradition stemming from Ta-hui, as contrasted to
his more ecumenical approach found in his early
writings, (2) his escalating critique of Chinese
Ch'an Buddhism in general, (3) the emphasis on his
own exclusive "transmission" of the Buddha Dharma,
and (4) Dogen's apparent "rejection" of lay
Buddhism--all of which seem to contradict both his
early writings and his teaching activities. It is
argued by some that there is a shifting in Dogen's
position on important doctrinal or philosophical
issues as well. Did Dogen come to reject totally the
doctrine of "Original Enlightenment" (hongaku), and
if so, what were his late views on the doctrine of
"Buddha Nature" (bussho)? Did Dogen change his views
on the nature of Buddhist causality, and how does
this relate to Dogen's views on the nature of time?