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To: alt.zen,alt.philosophy.zen From: nedludd@ix.netcom.com(Ned Ludd) Subject: Re: Is Zen Understanding Like Judgment? Date: 28 Feb 1998 21:38:37 GMT In <34F84B61.235F@up.net> Paula Pintarwrites: > >> # If the intellect cannot rest in grasping, how could you expect it >> # to rest in an action like affirming or denying? > > expectation is endless >> >> # Why would you bind your mind? (ie. to one extreme, either >> # true/false, affirm/deny or rest/no-rest) > > monkeys sometimes need a leash > >> # Hui Neng could not even affirm a mirror stand, how could I >> # affirm that the intellect can rest in Zen understanding? > > you cannot affirm even a hair on your head Paula: > We confuse rest with peace. It's not rest but peace we're looking > for, and peace can be found in looking for answers, affirming and > denying, carving out a niche for our ideas and beliefs. > Tell me one carving that has lasted. Shall I post a copy of Shelley's "Ozymandias"? > There is no such thing as rest. Though we often act like we're in > a state of rest by stopping physical movement. A grave error, IMO, is forcing the body to sit quietly. Today I took a long walk, and stopped by the UWM library. I looked up some senryu and haiku. Then (since the catalogs are all on computer) I typed in "Tan Ching", "Sixth Patriarch", and "Hui Neng". They had a copy of of the Platform Sutra translated by Master Hua, who died recently (about 5 year ago or so). He came from China, and identified himself as "Tripitaka Master Hsuan Hua". He created a Buddhist community called "City of 10,000 Buddhas" in northern California near Ukiah. I looked up one of my favorite verses from that sutra, in Chapter 4, "Concentration and Wisdom": Sutra: "Good Knowing Advisors, there are those who teach people to sit looking at the mind and contemplating stillness, without moving or arising. They claim that it has merit. Confused men, not understanding, easily become attached and go insane. There are many such people. Therefore you should know that teaching of this kind is a great error." Wow, "sitting without moving or arising" is branded as "great error". Strong words for a zennie! In his commentary on the previous verse, Master Hua anticipated this verse with the following comments: Commentary: A stupid person gives rise to a dharma-attachment. "I sit here unmoving and I have no false thinking. This is the Single Conduct Samadhi." He is completely wrong. One who thinks this way turns into a vegetable. The Way should flow without obstruction. If you stop your thought, you turn into dead ashes and rotten wood and become useless. You should "produce that thought which is nowhere supported," by attaching yourself neither to emptiness, to existence, nor to dharmas... "The mind that dwells in dharmas is in self-bondage." If you get attached to the meditation-dharma and sit without moving, you tie yourself up and become a prisoner. Shariputra, the foremost of Shakyamuni Buddha's disciples in wisdom, sat in the forest, quietly meditating, but the layman Vimalakirti reprimanded him, saying, "What are you doing? What use are you, sitting there like a corpse!" [Master Hua's commentary on the verse itself is very interesting, and speaks almost not at all about sitting meditation, but about "claiming" enlightenment. I've included it at the end of this post.] Paula: > Some devote their whole lives to that endeavor -- like smoking > in your trailer counting the food stamps. Have those people > found rest? In a way, maybe. It can be difficult judging other people's enlightenment. > And if monkeys need a leash who will hold the leash? > The monkey-master. Ned P.S. Here is Master Hua's commentary on Hui Neng's verse from the Platform Sutra: The deluded person does not understand the principle. They think, "I'll just sit here and not get up. This is the way to attain skill in Ch'an. They get attached to what they are doing, and they go insane. For example, many people have come here saying that they are enlightened. That is insanity. There are many such people. Teachers from their number say, "If you certify my enlightenment, I will certify yours." That is a big mistake. In China in the T'ang dynasty, there were false Buddhist Patriarchs who practiced "intellectual zen"--they had clever answers but no foundation in actual cultivation. It is not surprising that we find such people in America today. But these impostors who falsely claim to be enlightened pave the way for those of true enlightenment. No one knew about enlightenment, so the impostors said, "We are enlightened!" Everyone then said, "So this is enlightenment!" and they examined them closely to see what enlightenment is like, suddenly a truly enlightened person comes and no one believes in him. They think that the truly enlightened one is the same as the impostors. You who now cultivate to become enlightened will be forced to deal with the widespread influence of such pretenders. That leads me to advise you that when you become enlightened, you should not say that you are. That is the best method. This is the way of the world: true, true, false; false, false, true. If you are true, they say you are false. If you are false, they say you are true. Therefore you should not speak of true and false, Tell people to go and see for themselves. Unenlightened people will say that they are enlightened. If you who have already become enlightened claim to be enlightened, then you are just like those who are not. Why? People who actually are enlightened do not introduce themselves saying, "Don't you know me? I am enlightened! I am the same as so and so, and he is enlightened. He is enlightened and I am just like him." Enlightenment and non-enlightenment are the same, not different. Do not hang out a false name. Enlightened, you are a human being. Unenlightened, you are still a human being. The enlightened and the unenlightened both can realize Buddhahood. It's a question of time.
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