Shobogenzo Not much to say, I'll upload the code koans master Dogen, beginning with introductions by Michael Eido Luetchford and Gudo Nishijima Roshi.
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Shobogenzo means "The Treasure of the right eye of the Dharma". Do not look for the left eye ... Rather, the correct Dharma Eye ... Well, Shinji means "original (or true) character (writing).", That is to say, the Chinese characters in the book which is written. He is also known as "three-hundred Shobogenzo stories" and also Shobogenzo Mana, mana is an alternative reading to Shinji.
This is a collection of three hundred one of those mondo (questions and answers, discussion) in Chinese that is usually called koans, stories that describe these conversations and actions of ancient Buddhist masters.
Compiled in the thirteenth century by Master Dogen, the founder of Japanese Soto school of Zen Buddhism, one of the most brilliant philosophers of Japanese history, a three-hundred koans are divided into three sections or " books, "two hundred koans and one of one hundred to one. Its original title was simply "Shobogenzo", like the monumental work of Dogen in Japanese, but it seems that has added "Shinji" thereafter, to distinguish from each other.
Its origins are rather obscure and are still a subject of academic research. Long, even centuries, it has challenged the award of the collection and fact, until 1934, the only version available was a comment by master Shigetsu Ein dated to around half of the seventeenth century, Nentei Sambyakusoku Funogo. Then we made an important discovery in medieval archives of Kanagawa in 1934. They found a copy of one of the three volumes of Shinji Shobogenzo, dated 1288, which demonstrated that the book existed shortly after the death Master Dogen in 1253. In addition, the stories themselves have a strong resemblance to their citations in Shobogenzo Japanese master Dogen.
Today, most scholars of Buddhism have lined the attribution to master Dogen. Its build date is still disputed, but there are strong reasons to believe that Master Dogen had at least begun to compile his stay in Kenninji, even before his departure for China, perhaps as a reference material for his studies.
There are several differences on the links between the texts of the Song period where from these stories (including Europe's Keitoku Dentoroku the Shumon Toyoshu the Engo Koroku the Wanshi Goroku, etc..) as well as the nature of the relationship between the two Shôbôgenzôs master Dogen. However, it seems obvious that he has used this collection of koans as a source for his lectures and writings. While in the Shinji Shobogenzo these koans are transcribed without comment, in his masterpiece, Shobogenzo in Japanese, and in the collection of his lectures, the Eihei Koroku, Dogen constantly refers to several of these stories: he says, interprets and even deconstructed and rebuilt at the option of learning about it.
The fact that Master Dogen described these as kosoku mondo (ancestral criteria) or innen (causes and effects) is significant: it does not call them the koans. He used this word to indicate the Dharma or the universe in which we live, as in Shobogenzo Genjokoan (The Universe realized), which use completely different from that of the Rinzai school. He uses it in all his writings to examine and explain the Buddhist teachings and the logical system of Buddhism. However, it remains important to note that nowhere in all his work, Master Dogen not advise them use in the practice of Zazen.
(From Michael Eido Luetchford and Jeremy Pearson). _________________
Any ideas master Dogen are expressed in a structured in four phases. Firstly, it expresses a problem in a idealist, in other words, an idea using abstract concepts. Immediately after, he explains the same problem, but this time at an angle lens, or materialistic. In other words, he gives concrete examples and facts. Then a third time, he expressed the problem in terms of a real problem, that is to say in that of action.
course it can not fully explain the reality of the problem through words in a book, but it does so by bringing the subjective point of view that this first and the second objective viewpoint. It is a synthesis that is a realistic assessment based on the philosophy of action, which says that in the action, which is a synthesis of self and the outside world. And in the end, he tries to suggest the ineffable and subtle nature of reality itself by using a symbolic discourse, poetic or figurative. The
Shobogenzo is filled with these explanations to four times. Even the chapters can be divided according to four groups: theoretical, objective, realistic and figurative / poetic. The contents of the chapters is the same and often even paragraphs.
Reading Shobogenzo is difficult because it seems logical contradictions abound. But this is due to its use in four steps, because the views are always subjective and objective contradictory, and a realistic explanation always seems to contradict the previous two. These stories
Shinji Shobogenzo are built on the same structure. This story is very realistic, which served to teach the fundamentals of Buddhism. They have nothing mystical or incomprehensible: they are coloring how teachers tell us the truth.
(From Gudo Nishijima Roshi)
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The news broke brutal gallery Tournicoton just closed its doors, and at this time KUAI HELE disappeared. The "why" and "how" will not be mentioned in this post. Just a few lines dedicated to Nasstik Mariaka and, as a courtesy to WORK with that little extra that I express no modesty here. You know me well enough to know what may have my heart. 
