By Numata Center for Buddhist Translation & Research
Shobogenzo: the real Dharma-Eye Treasury (Taisho 2582) is the masterwork of the thirteenth-century Zen grasp Eihei Dogen, founding father of the Soto sect of eastern Zen Buddhism. This reprint variation provides quantity 1 of the exemplary translation by way of Gudo Wafu Nishijima and Chodo go of the full ninety-five-chapter version of the Shobogenzo, compiled by means of the Zen grasp Hangyo Kozen within the past due 17th century. quantity 2 includes chapters 22-41.
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Extra info for Shobogenzo: The True Dharma-Eye Treasury - Volume 2 (Bdk English Tripitaka; Taisho)
Master Nansen Fugan’s words, quoted in Shinji-shōbōgenzō, pt. 1, no. 19, and Vol. IV, Appendix Two, Butsu-kōjō-no-ji. A Brahmanist who questions the Buddha from an idealistic standpoint in the Garland Sutra. He also appears in chapter 39 of the Mahāparinirvā a-sūtra. See, for example, Chapter One (Vol. I), Bendōwa. Here the movement of wind and fire symbolizes the material basis of mind, which idealists fail to recognize. 31 Shōbōgenzō Volume II 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 32 Having dealt with the idealistic misinterpretation of the buddha-nature, Master Dōgen now turns to deal with the materialistic misinterpretation.
The conclusion that Daii expresses now is that he has seen “All living beings are without the buddha-nature” as the conclusion. He is never describing a nebulous state that is wide of the mark: he possesses the state in which he is receiving and retaining like this a concrete sutra within his own house. We should grope on further: How could all living beings be the buddha-nature? How could they have the buddha-nature? If any have the buddha-nature they might be a band of demons. Bringing a demon’s sheet, they would like to lay it over all living beings.
As a secular saying these words have long since spread through the streets, but 27 100a Shōbōgenzō Volume II 100b now they are Jōshū’s expression of the truth. What they discuss is deliberate violation. Those who do not doubt this expression of the truth may be few. ”? ” The action of getting free of the body, at just the moment of containment, contains self and contains other people. ”152 That being so, although we have been making the mistake for a long time—which has deepened into days and deepened into months—of half-learning matters on the periphery of the Buddha-Dharma, this may be the state of the dog that has forcibly entered a concrete skinbag.