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haha, you’re right. oops. but still, what u want me to say? i wish we would talk more about buddhism here on the reason project; or just the eastern religions in general.
i wish we would talk more about buddhism here on the reason project; or just the eastern religions in general.
Zen master Ta Hui said:
“As soon as you become aware of gradually conserving power in the midst of the afflictions of daily activities, this is where a person acquires power. . . If you can believe in these words, this is what Yung Chia meant when he said, “Walking is also meditation; sitting is also meditation; speaking or silent, moving or still, the body is at rest.” These are not empty words: please act according to them, without ever changing. Then, although you have not yet witnessed the scenery of your own fundamental state fully, though you have not yet seen your own original face clearly, what was raw will become ripe, and what was stale will become fresh. Be sure to remember: where you save power is where you gain power.
Every time I say this to people, it always seems that I’ve said it over and over. Most take it lightly, and won’t consent to make it their task. You should try to work like this for only ten days or so, and then you will see for yourself whether you are saving power or not saving power, whether you are gaining power or not gaining power. You will be like someone who drinks water and knows for himself whether it is cold or warm - you cannot tell another person about it, you cannot show it to anyone.” (end quote)
Notice that Ta Hui is asking people to perform an experiment and see for themselves. He isn’t asking anyone to accept something just because he said it, or because something was true for him.
Ta Hui quoted from ‘SWAMPLAND FLOWERS - The Letters and Lectures of Zen Master Ta Hui’ - translated by J.C. Cleary
Very interesting, thank you for sharing that unsmoked. In fact, The Long Road Turns to Joy: A Guide to Walking Meditation by Thich Nhat Hanh was pretty much the fuse being lit that eventually led me to become a Buddhist. I too have a quote to share; the following is from the Kalama Sutta(discourse):
“As they sat there, the Kalamas of Kesaputta said to the [Buddha], “Lord, there are some priests & contemplatives who come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. And then other priests & contemplatives come to Kesaputta. They expound & glorify their own doctrines, but as for the doctrines of others, they deprecate them, revile them, show contempt for them, & disparage them. They leave us absolutely uncertain & in doubt: Which of these venerable priests & contemplatives are speaking the truth, and which ones are lying?”
Thus, the Buddha replied:
“Of course you are uncertain, Kalamas. Of course you are in doubt. When there are reasons for doubt, uncertainty is born. So in this case, Kalamas, don’t go by reports, by legends, by traditions, by scripture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ Instead Kalamas, after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.”
. . . after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.”
JK,
Here is another brief excerpt from one of Zen Mater Ta Hui’s lectures:
”. . . real mind is not fixed, and real wisdom is not bounded. Even if I let these two lips go on talking from now till the end of time without a break, you still can’t depend on another person’s power: this is a matter in which each and every person is fully sufficient in his own right. It can neither be augmented nor diminished the least little bit. . . Sentient beings lose it, and it’s called the affliction of sensory troubles.” (end quote)
People study Buddhism to try and regain what they never lost, to attain what they never attained. (that is, they had it from the time they formed in the womb, it isn’t something they attained.) This is why some Zen students burst out laughing (at themselves) when they first catch a glimpse of it - maybe after years of practice and effort. In a moment of insight they become free and independent, not leaking energy in the usual sensory afflictions of the self). “Like a tiger in the jungle, like a wild bird in the forest.”
Can you imagine a Christian minister or priest telling his congregation that they can’t depend on another person’s power? That each and every person is fully sufficient in his own right?
Most people see Buddhism as a religion, not as a philosophy of reason and (personal) scientific observation of the mind - one’s own mind and the tricks we play on ourselves. All the statues of Buddha don’t help; all the superstitions of most Buddhists - the rituals and paraphernalia etc. I can tell from Sam Harris’ THE END OF FAITH that he sees past all that. I think he can see Gotama as a philosopher psychologist who discovered some important things about the human mind 2500 years ago, and did his best to share his discoveries.
Indeed, Buddhism does come across as a religion in many cases. In fact, I sometimes refer to myself as a “Buddhaist” so as to disassociate myself from the mainline Buddhists. Most Buddhists, when asked about their “religion”, are expected to defend concepts such as rebirth, heaven, gods, demons, etc. Another reason why I insert an ‘a’ in Buddhist is because Gautama (“Buddha”-ist) is the key proponent in my form and practice of Buddhism. I hold a different view entirely of Buddhism, in that my practice fits into no particular branch or denomination or sect but rather is a unique path in accordance with self-interpretation. Even upon close examination of different forms of Buddhism one can see that all of its branches (Mahayana, Theravada, Vajrayana) differ drastically in their concepts and beliefs, and these differences are not mere concepts such as b/w Protestantism, Catholicism, Orthodoxy, but entirely different belief structures from region to region (thus providing evidence of Buddhism’s formation in accordance with social customs and not off of the Buddha’s true words, which were in fact not written until 350 years after the Buddha’s death). Zen Buddhism (which I believe is a denomination of Theravada?) acknowledges that “we don’t know”, and in fact differs drastically from most other forms of Buddhism because it encourages “doubt rather than belief, perplexity rather than certainty, questions rather than answers, [thus] Zen practice granted me the freedom to imagine” (from Stephen Batchelor’s new book Confession of a Buddhist Atheist which I recommend you definitely read [also his Buddhism Without Beliefs]) Stephen Batchelor was also a Geluk Tibetan Buddhist (the denomination under rule of the Dalai Lama) for 10 years, and he chronicles his experience as he goes around searching for “truth” in different forms of Buddhism, and eventually his search for who the true Buddha is, which he establishes as a non-mystic (depending on definition of “mystic”). A fantastic read which I just finished and has had a profound impact on who I am as an individual.
I think perhaps Sam Harris may have pierced through the shroud that covers Buddhim’s core. Stephen Batchelor explains why Buddhism is not your run of the mill religion.
“It’s good to be empty. Just be empty and nothing special. It’s good to clear out the gates of the six senses, leaving them without the slightest affliction.” - Zen
affliction a : the cause of persistent pain or distress
See, people don’t realize that it’s okay to not know things. Like that zen quote, the Buddhism I follow and I assume you pay attention to provides us with the verification that not all things are necessary for us to pursue, especially when acquiring those answers (if there even is an answer) will only submit us to distress and dilemma. That is how I interpret the emptiness which the zen quote refers to. The following is a sutta within the Tipitaka (Pali Canon):
The Buddha was sitting in the park when his disciple Malunkyaputta approached him. Malunkyaputta had recently retired from the world and he was concerned that so many things remained unexplained by the Buddha. Was the world eternal or not eternal? Was the soul different from the body? Did the enlightened exist after death or not? He thought, ‘If the Buddha does not explain these things to me, I will give up this training and return to worldly life’.
Thus, he approached the Buddha with this question, who replied:
“Suppose, Maunkyaputa, a man were wounded by an arrow thickly smeared with poison, and his friends and companions brought a surgeon to treat him. The man would say: “I will not let the surgeon pull out the arrow until I know the name and clan of the man who wounded me; whether the bow that wounded me was long bow or crossbow; whether the arrow that wounded me was hoof-tipped or curved or barbed.
All this would still not be known to that man and meanwhile he would die. So too, Malunkyaputta, if anyone should say: “I will not lead the noble life under the Buddha until the Buddha declares to me whether the world is eternal or not eternal, finite or infinite; whether the soul is the same as or different from the body; whether an awakened one ceases to exist after death or not,” that would still remain undeclared by the Buddha and meanwhile that person would die.
Whether these views are held or not, Malunkyaputta, there is still birth, old age, death, grief, suffering, sorrow and despair - and these can be destroyed in this life! I have not explained these other things because they are irrelevant, they are not conducive to tranquility and Nirvana. What I have explained is suffering, the cause of suffering, the destruction of suffering and the path that leads to the destruction of suffering. These things are attainable.”
Thus spoke the Buddha, and with joy Malunkyaputta applauded his words.
“Sitting quietly doing nothing, spring comes and the grass grows by itself.” - Zen
I like that. Life goes on. I have my own to share:
Do not try to become anything.
Do not make yourself into anything.
Do not be a meditator.
Do not become enlightened.
When you sit, let it be.
What you walk, let it be.
Grasp at nothing.
Resist nothing.
- Ajhan Chah
What is your stance in regards to Zen Buddhism? Do you consider yourself a Buddhist? Or are you just really intrigued by Zen?
What is your stance in regards to Zen Buddhism? Do you consider yourself a Buddhist? Or are you just really intrigued by Zen?
By ‘stance’ I assume you mean ‘intellectual or emotional attitude.’ Another meaning for ‘stance’ is ‘the position of both body and feet from which an athlete starts or operates.’
As you know, the Japanese samurai were interested in Zen. I don’t know much about that, but I suspect that if a swordsman has an intellectual or emotional attitude, or a stance in which the position of both body and feet begin an operation - his opponent will know how to deal with him. Was it Lao Tsu, that precursor of Zen, who said, “Wage war with surprise moves.”
Remember the spaghetti Westerns where the famous gunslinger wants to retire and live peacefully in his sunset years? What happens? Young gunslingers find him and insist on challenging him. They imagine the notoriety that will be theirs if they outdraw the famous High Plains Drifter, or whoever. So there’s a samurai story like that. The retired master swordsman is challenged by a new upstart, one already known to be the deadliest assassin in Edo. The elder tries to ignore the challenge, the public insults, until finally people begin to whisper that he is afraid, that he has lost his edge.
In spite of the protestations of his retainers, the retired samurai finally agrees to meet this assasin on a small island at exactly 8 in the morning on the following Friday. That morning comes and his retainers are alarmed to find their master still sound asleep at 8. Fearing for his reputation they rouse him, hustle him to the shore and row him across to the Island. The challenger, who’s been up since 4 A.M., who’s been practicing all week, paces impatiently on a knoll, the morning mist swirling around him. When the boat grates on the shore, the retired master takes an oar from his servant, rushes up the knoll and bashes the astonished challenger on the head with it, killing him instantly.
I don’t consider myself a Buddhist, but feel an affinity for Zen, including the remarks Sam Harris makes about it in ‘THE END OF FAITH.’ If an adept met me and said, “You stink of Zen.” I’d know what he meant and ‘walk away shaking my sleeves.’
Fragile as they are, some butterflies go on a journey of a thousand miles or more. No one tells them which way to go. It all comes from inside themselves. From Canada, they cross the Great Lakes, resting on the masts and rails of ships, or on driftwood, if the wind goes against them. They cross prairies and deserts and mountains and arrive at a small forest in Mexico, along with millions of their species. For those who never made the journey before, how did they navigate? What gave them directions? It all came from within themselves. In Canada, not one of them flew north by mistake.
Pictured on these stamps (beside the beetle) is Parnassius eversmanni. I don’t know much about this species, except that they live at high altitudes in East Russia, Mongolia, Japan, and Alaska. Like the Monarch, they know how to live their lives because of information in their genes. When they make a journey, the first step, the direction, is most important.
Wow. I really enjoyed reading that. I assumed you felt a connection to Zen, but to Buddhism as a whole I did not know. As for the samurai and their embodiment of Zen, the story goes as follows:
In the late 16th century as Buddhism, following its diffusion, began to take roots in Japanese culture Japan’s government feared the influence it was gaining. The leaders of Japan became so fearful of Buddhism’s power over the people that they ordered the Samurai (which was already established, and included those of the upper warrior caste) to destroy Buddhist temples. As the Samurai set out to destroy the temples, they fully expected the Zen monks inside and around the temples to become induced with utter panic and terror at the sight of violence directed toward them. In contrast, the Zen monks were completely unintimidated by the attacks that the Samurai and Japan’s government brought upon them; in fact, some monks continued to meditate within the temples as the fires consumed them. This was an enemy unlike any other the Samurai had ever fought (indeed, they in fact were not an enemy at all really). Greatly Impressed, the Samurai decided to take up the practice of Zen, or more notably zazen. The catalyst of this new discipline of swordsmanship was the Zen monk Takuan (he actually taught the person below).
The key proponent of this technique of Samurai battle was the legendary warrior Miyamoto Musashi (he elevated to the status of Jesus-like persona after he died). Musashi’s style of fighting was gained through his practice of zazen. He is the founder of the fighting style which Samurai use, and I know the English translation of the fighting technique comes down to something like “the study of the discipline of the two swords as one”; most likely you can imagine the concept of this “two swords as one”, which was based purely on instinct and a nearly spontaneous fighting technique gained through sheer regulation of the mind.
Beginner’s Mind:
Once, a professor went to a Zen Master. He asked him to explain the meaning of Zen. The Master quietly poured a cup of tea. The cup was full but he continued to pour.
The professor could not stand this any longer, so he questioned the Master impatiently, “Why do you keep pouring when the cup is full?”
“I want to point out to you,” the Master said, “that you are similarly attempting to understand Zen while your mind is full. First, empty your mind of preconceptions before you attempt to understand Zen.” (end quote)...
“If your mind is empty, it is always ready for anything; it is open to everything. In the beginner’s mind there are many possibilities, in the expert’s mind there are few.”—Suzuki Roshi
“I want to point out to you,” the Master said, “that you are similarly attempting to understand Zen while your mind is full. First, empty your mind of preconceptions before you attempt to understand Zen.” (end quote)...
“If your mind is empty, it is always ready for anything; it is open to everything. In the beginner’s mind there are many possibilities, in the expert’s mind there are few.”—Suzuki Roshi
Zen Master Linji, the founder of Rinzai Zen, once commented:
“Now there is an obsession with Buddhism that is mixed in with the real thing. Those with clear eyes cut through both obsession and Buddhism. If you love the sacred and despise the ordinary, you are still bobbing in the ocean of delusion.”
I find it interesting that you never hear a Christian preacher say to his congregation, “Those of you with clear eyes will cut through your obsession with Jesus and Christianity.” On the contrary, they often seem to encourage obsession with Jesus and Christianity.
If you can successfully cut through obsessions, eventually you may arrive at your own fundamental nature - the inner wisdom (mentioned above in connection with the butterflies) that has been evolving for more than a billion years - passed along in the gametes/zygotes from one generation to the next.
I quote Linji from the small book, ‘ZEN ESSENCE - The Science of Freedom’ - translated and edited by Thomas Cleary.
“Trust yourself. There is no one else to trust.” - Linji
(does a butterfly need to trust another butterfly’s instincts?)
I find it interesting that you never hear a Christian preacher say to his congregation, “Those of you with clear eyes will cut through your obsession with Jesus and Christianity.” On the contrary, they often seem to encourage obsession with Jesus and Christianity.
If you can successfully cut through obsessions, eventually you may arrive at your own fundamental nature - the inner wisdom (mentioned above in connection with the butterflies) that has been evolving for more than a billion years - passed along in the gametes/zygotes from one generation to the next.
I quote Linji from the small book, ‘ZEN ESSENCE - The Science of Freedom’ - translated and edited by Thomas Cleary.
“Trust yourself. There is no one else to trust.” - Linji
(does a butterfly need to trust another butterfly’s instincts?)
I agree. Pastors or preachers of pretty much every religion advise you along the lines that “this book shall be your lamp; that light which you shall follow to salvation is here and only here”, unlike Zen masters or the Buddha himself who says “be a lamp unto yourself.” But the biggest issue is that by the time one is old enough to take notice of their on inherent nature, that person is usually already too much diluted to follow their own instincts.
Much like “Trust yourself. There is no one else to trust.”, the following is something, upon being asked by Ananda, the Buddha replied to his congregation of followers gathered around him for his final minutes:
“As the Buddha was dying,
Ananda asked
who would be their teacher after death.
He replied to his disciple:
‘Be lamps unto yourselves.
Be refuges unto yourselves.
Take yourself no external refuge.
Hold fast to the truth as a lamp.
Hold fast to the truth as a refuge. Look not for a refuge in anyone besides yourselves.
And those, Ananda, who either now or after I am dead,
Shall be a lamp unto themselves,
Shall betake themselves as no external refuge,
But holding fast to the truth as their lamp,
Holding fast to the truth as their refuge,
Shall not look for refuge to anyone else besides themselves,
It is they who shall reach to the very topmost height;
But they must be anxious to learn.’”
Another Zen saying is: “If you cannot find the truth right where you are where else do you expect to find it?”
- Dogen Zenji
About a thousand years ago, Zen master Yuanwu wrote to a student:
“It will always be hard to tame the will for fame and rank and power and position, not to mention all the myriad starting points of vexation and turmoil associated with the burning house of worldly existence. The only way is for you yourself to realize your fundamental, real, wondrous wholeness and reach the stage of great calm and stability and rest.
“It would be best if you managed to cast off everything and be empty and ordinary. Thoroughly experience the absence of conditioned mind, and observe that all phenomena are like dreams and magical illusions. Be empty all the way through, and continue on clearing out your mind according to the time and the situation. Then you will have the same correct foundation as all the great enlightened laymen in Buddhist tradition.” - quoted from ‘ZEN LETTERS - Teachings of Yuanwu” - translated by J.C. Cleary and Thomas Cleary
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