relationship at this relative level is, as D.  T. Suzuki puts
it, a story  about  the interpenetration  of Absolutes.  This
means  that the evil we do to each other  is what the strange
blindness and ignorance of one manifestation  of the Absolute
does to another, yet at the supraempirical level the Absolute
is not damaged.
  By ignoring logic, which can never be adequate to grasp and
express the truth, the Buddhist  of Doogen's stamp can, then,
affirm   at  once  the  inviolability   of  Reality   in  its
Absoluteness, and  the  relative  reality  of  the  evil  and
ignorance of particular  men.  And since what matters is that
enlightenment  should break out throughout  the relative  and
empirical  level and not that evil should be recompensed  and
punished, it follows  that while we must ever operate at this
empirical  level, our obligation  is not merely to do good in
an amorphous  fashion, but especially  to do good which  will
provoke the awakening of our fellows. The need-especially but
not exclusively for enlightenment-of  our fellows is the root
of our ethical  behavior, and therefore  ethical  theory  may
never be legalistic, reduced to a fixed Program  of rules and
regulations, but  must  be contextual  and  flexible.  Doogen
criticizes  the rigidity of Hiinayaana ethics for this reason
and remarks, ("a 'Sraavaka's  abiding  by the 'Sila  (ethical
norm) might-in some cases be replaced for the bodhisattva  by
the  violation  of  the  same  'Sila."  The  Mahaayaanist  is
coommonly  inclined  to see the Hiinayaanist  as bound by the
letter   of  the   law,  while   he  himseIf   is  bound   by
karunaa,compassion, which  often  means  the transcending  or
suspension of the law.
  In conclusion, then, we see in Doogen a skillful attempt to
relate  Zen  subjectivism  and  Mahaayaana  ontology  to some
primary  questions  of ethics:Whence comes value? and What is
the relation  of being  and doing? As the Zennist  seeks  the
Absolute  within  himself, so Doogen  places  the  ground  of
ethics, the "Commit  no evil"  and the power  to obey, within
us, for both are really  one, the Absolute  itself.  It is in
this  essentially  Absolute  nature  of whatever  is that the
values which must find expression  as the "good" of out lives
arise.  And when the "Commit  no evil" has fully  become  our
subjectivity--that  is, when  we have  overcome  the illusion
that our irrevocable  and unique  particularity  is the final
Truth-we know that there is no distinction in essence between
being and doing: the command and its fulfillment are one, the
unborn and undying Truth: This is why the fully awakened  man
acts without hesitation, naturally  and spontaneously.  There
is  no  barrier  of  self-conscious  reflection  between  the
stimulus  and his response.  His acting  is his being, and he
needs no puzzled  intermission  between  the impulse  and the
act.

p.40

A SELECT BIBLIOGRAPHY OF DOOGEN MATERIAL IN ENGLISH

1.  Primary source material

Anesaki, Masaharu.  History of Japanese Religion Rutland, Vt.
　　 and Tokyo:
　　 Charles E. Tuttle Co., 1963. A few verses on page 208.
Chan, Wing-tsit, et al.  The Great Asian Religions. New York:
　　 The Macmillan Co., 1969, pp. 284-288.
Kapleau, Philip. The Three Pillars of Zen. New York: Harper &
　　 Row, 1966.  A short section  on "Being and Time" from the
　　 Shooboogenzoo is included.
Masunaga, Reihoo.  The Soto  Approach  to Zen.  Tokyo: Layman
　　 Buddhist Society Press, n.d.  Contains primary as well as
　　 secondary material.
Stryk, Lucien, ed.  World of the Buddha.  New York: Doubleday
　　 & Co., 1968. Some verses and a sermon.

2.  Secondary material

Anesaki, Masaharu. History of Japanese Religion. Rutland, Vt.
　　 and Tokyo: Charles E. Tuttle Co., 1963.
Bapat, P. V., ed. 2500Years of Buddhism. Delhi: Government of
　　 India, Ministry of Information and Broadcasting, 1959.
Dumoulin, Heinrich. A History of Zen Buddhism.  Translated by