Shobogen Zo

[will]

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

[Tobiishi]

Re: Shobogen Zo

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

gassho
tobiishi

[will]

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.

[will]

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