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Thread: Shobogen Zo

  1. #1

    Shobogen Zo

    A lot of topics lately it seems. I didn't want to start a new topic, but this is something that I came across that you might find interesting:

    Sh?b?gen, “true Dharma-eye,” therefore describes the right experience of
    what is already there.

    Z?, “storehouse” or “treasury,” suggests something that contains and preserves
    the right experience of what is already there.

    Gassho

  2. #2

    Re: Shobogen Zo

    so is the collection of teachings called 'shobogenzo' the treasury, or am i?

    gassho
    tobiishi

  3. #3

    Re: Shobogen Zo

    According to the Nishijima translation, the Name is True Dharma-eye Treasury

    The Meaning of Sh?bogenz?, “True Dharma-eye Treasury”

    Sh? means “right” or “true.” H?, “law,” represents the Sanskrit “Dharma.”
    All of us belong to something that, prior to our naming it or thinking about it,
    is already there. And it already belongs to us. “Dharma” is one name for what
    is already there.

    H?gen, “Dharma-eye,” represents the direct experience of what is already
    there. Because the Dharma is prior to thinking, it must be directly experienced
    by a faculty that is other than thinking. Gen, “eye,” represents this direct experience
    that is other than thinking.

    Sh?b?gen, “true Dharma-eye,” therefore describes the right experience of
    what is already there.

    Z?, “storehouse” or “treasury,” suggests something that contains and preserves
    the right experience of what is already there. Thus, Nishijima Roshi has interpreted
    Sh?b?genz?, “true Dharma-eye treasury,” as an expression of zazen itself.

  4. #4

    Re: Shobogen Zo

    And if anyone ever tells you your not a Buddha:

    Bendowa

    This is why [the Buddhist patriarchs] teach,
    in the practical cautions they have handed down to us, not to expect any
    experience outside of practice. And the reason may be that [practice itself]
    is the directly accessible original state of experience. Because practice is just
    experience, the experience is endless; and because experience is practice,
    the practice has no beginning.
    This is how both Tath?gata ??kyamuni and
    Venerable Patriarch Mah?k??yapa were received and used by the practice
    that exists in the state of experience. Great Master Bodhi dharma and the
    Founding Patriarch Daikan were similarly pulled and driven by the practice
    that exists in the state of experience. The examples of all those who
    dwelled in and maintained the Buddha-Dharma are like this. The practice
    that is never separate from experience exists already: having fortunately
    received the one-to-one transmission of a share of the subtle practice, we
    who are beginners in pursuing the truth directly possess, in the state without
    intention, a share of original experience.
    W

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