and Christopher Ives (Part II). Abe then replies (Part III). The conclusion presents the two responses of Hans Küng, and of Wolfhart Pannenberg, to each of which Abe replies (Part IV). Book Review by Edward L. Shirley Book Review by Harold Kasimow Previously Abe had authored a forerunner of this essay, entitled "Buddhism and Christianity as a Problem of Today". It appeared in the periodical Japanese Religions in 1963, here also followed by Western responses. A Zen view of time By realization through Zen practice of the Buddhist teaching of the impermanence of all things (Skt: anitya) (Jpn: mujō), we come to experience that we are living-dying at each and every moment. "If we grasp our lives not objectively from without but subjectively from within, we are not moving from life to death but are in the midst of this process of living-dying." By a careful reading of Dōgen (1200–1253) and a watchful understanding of the inner sense of time, Abe learns and teaches how the objectification of time can alienate us from our own experience of its impermanence. Dōgen puzzled over a seeming contradiction in Buddhism. All sentient beings are originally enlightened, yet Buddhist teachings "arouse the longing for enlightenment" in those who hear it. If we do religious practice we may become enlightened due to an "acquired awakening" yet "original awakening" is ours "before our parents were born". Dōgen rejects as naturalistic fallacy a theory of "original awakening" that would equate a given human self-consciousness with genuine enlightenment. Also Dōgen rejects the idea that practice is a means to the goal of enlightenment. The epistemological process of enlightenment is undertaken by zen practice, but the process itself becomes enlightenment, i.e., the path is the way of awakening. Abe quotes Dōgen: "In the Buddha Dharma, practice and realization are identical. [O]ne's initial negotiating of the Way in itself is the whole of original realization. Thus, even while directed to practice, one is told not to anticipate a realization apart from practice, because practice points directly to original realization." Instead of waiting for the time of awakening while sitting in meditation, one is "directly knowing temporal conditions" for the "time has already arrived". "There is no time that is not the right time." "Dōgen denies continuity of time and emphasizes the independence of each point of time... ." Prof. Abe then quotes Dōgen to illustrate: "[I]t being an established teaching