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The Zennist
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Gui Do: About the 40 teeth of the Buddha (the 17th mark), this shows that the Buddha had the same attitude towards all beings treating them with equal kindness, etc. This is all symbolic. The Buddha has no corporeal body. He is neither a god nor a human.
Toggle Commented 3 hours ago on Getting over emptiness at The Zennist
Gui Do: Maybe the great Nagarjuna should read the Buddhist canon for a change. He seems to be contradicting the Buddha's enlightenment. The knowledge and vision arose in me: ‘Ushakable is the liberation of my mind. This is my last birth. Now there is no more renewed existence.’ ~ S.v.423 The Buddha is not speaking of the destruction of mind or that it is illusory (Illusory to whom or to what? Something non-illusory?).
Toggle Commented yesterday on Getting over emptiness at The Zennist
Electric Black: Not too long ago, "old world atheists" welded science and materialism together although science and materialism, strictly speaking, are worlds apart. And now thanks to the efforts of Dr. Donald Hoffman, whose paper on _Conscious Realism and the Mind-Body Problem_ is quite extraordinary, the tables have been turned against materialism.
Toggle Commented 5 days ago on Being pushed to insanity at The Zennist
Electric Black: The Zennist has addressed this. But unless one is steeped in Hegel, it tends not to gain the interest of the blog reader. "Absolute Mind (ekacitta) had to lose itself to find itself or put another way, because in itself there is no contrast or marks to be found, Mind opposed this by creating an illusory world of dependent originations. In this loss or non-knowledge (avidya) of itself, Mind found the only way possible by which it might recognize itself. It is by penetrating through the empty antithetical veil it had generated." Believe me it works.
Toggle Commented Dec 10, 2014 on A letter to an avuso (friend) at The Zennist
Electric Black: In Buddhism people are divided into those who are worldly, the prithagjana, and those who are arya or spiritual (ones who have entered the stream to nirvana). There are also icchantika who deny the awakened nature or Buddha-nature. Buddhism's main demon is Mara the Evil One who is our psycho-physical body. These demons do not like the light or even talk of it and above all they don't like the idea that our true nature is undying (that which animates our mortal body is undying). What they hate most is that meditation is a means to this light which is an eternal essence. A person of light can easily sense another of light.
Toggle Commented Dec 8, 2014 on Being alone with nature at The Zennist
Electric Black: I guess you might call it ironic, but the very principle of animation, the âtman, is denied by these people. It's somewhat like a radio denying the radio signal because it is not like its transistors, etc.
Toggle Commented Dec 8, 2014 on Being alone with nature at The Zennist
Electric Black: What is anterior to the psychophysical body is the âtman (= animative principle). But because of our primordial ignorance (avidya) we attach to the psychophysical body in the belief that it is who we are. From this ignorance we go in either two directions: 1) the finite psychophysical body is my true self; 2) there is no such thing as a self or âtman. Both of these positions the Buddha rejected. One way to break our attachment to the psychophysical body is by pari-mukha-sati which is almost impossible to render into English. One day, many years ago, I just did it. I ran over to the library to see the term in Pali. And there it was. I have argued with Buddhists over this term. They don't want to listen to me, so I don't bother teaching it anymore except on my blog, occasionally. They prefer to sit on their asses.
Toggle Commented Dec 7, 2014 on Being alone with nature at The Zennist
Check out this blog: From and Incorporeal Perspective:
Toggle Commented Dec 6, 2014 on Being alone with nature at The Zennist
Gui Do: Said Bodhidharma: "The sutras of the Buddha are true." Said Zen master Zongmi: "Those who transmit Chan must use the scriptures and treatises as a standard.”
Toggle Commented Dec 5, 2014 on The rise of the non-material at The Zennist
Gui Do: I can see that you're into Nagarjunarism which is not necessarily Buddhism. But how does this comport with the dvâdasa-nidâna (12-nidanas)? The 3rd nidâna is consciousness or vijñâna which precedes the 4th nidâna which is nâmarûpa (lit. name/material shape)? In the nikayas the Buddha never declares that without a body there is no consciousness. We read, however, that consciousness can descend into the mother's womb (D.ii.63) (consciousness conditions nâmarûpa). Even in mahayana it is obvious that consciousness is before the body. As mentioned previously, in the Maharatnakutasutra we read that "consciousness produces a body to envelop itself." If you like big neuroscience, Carl Sagan was wrong to say that the cerebral cortex is where matter is transformed into consciousness.
Toggle Commented Dec 4, 2014 on The rise of the non-material at The Zennist
Gui Do: Last I read, Goethe requested that his servant let in “more light.” For the many, the prithagjana, who have never experienced the light of Mahayana, I am sure some will do their best to try and debunk it. That's expected. For those who are open to it, it is quite amazing. One understands what the Buddha was trying to say. He was no materialist.
Toggle Commented Dec 2, 2014 on The luminous Mind at The Zennist
Gui Do: The Buddha taught that the psycho-physical body is suffering (the first noble truth). He taught that desiring this psycho-physical body is the cause of suffering (the 2nd noble truth). He also taught that stopping (nirodha) our desire for it is the third noble truth. But most important of all, he found a way to yoke with the transcendent (the unconditioned). This is the fourth noble truth. You only understand half of Buddhism, the conditioned side. There is a whole other side to Buddhism. The unconditioned, transcendent side which culminates in pari-nirvana.
Toggle Commented Dec 2, 2014 on Breaking our connection at The Zennist
Gui Do: In Buddhism nirvana is unconditioned and undying (amrita); and the transmigrant from one life to another is consciousness (not âtman). "Just as a silkworm makes a cocoon in which to wrap itself and then leaves the cocoon behind, so consciousness produces a body to envelop itself and then leaves that body to undergo other karmic results in a new body." — Maharatnakuta Sutra
Toggle Commented Dec 2, 2014 on The rise of the non-material at The Zennist
The Sutra I used is: The Sutra on the Foundation of the Buddhist Order (Catusparisatsutra) : Relating the Events from the Bodhisattva's Enlightenment up to the Conversion of Upatisya (Sariputra) and Kolita (Maudgalyayana) Kloppenborg, Ria ( translator )
Toggle Commented Dec 2, 2014 on How to remove the concept of I am at The Zennist
Steve: "It is the world of Hakuin Ekaku (1686–1769), who fixed the orthodox Rinzai koan practice and attacked what he called "dead sitting in silent illumination" (koza mokushô) as counter to the Buddhist path and disruptive of social ethics; and it is the world of Mujaku Dochu (1653–1744), who established modern Rinzai scholarship and dismissed Dogen's Zen as “pitiable.” This Zen, said Mujaku, simply clung to the notion that the deluded mind was itself Buddhahood (môjin soku butsu) and ignored the transformative experience of awakening (satori). Dogen "never even dreamt" of the state of satori that was the meaning of the advent of the Buddha, the purpose of Bodhidharma's mission to China, and the message of the patriarch of kanna, or koan Zen, Ta-hui" (Carl Bielefeldt, Dogen’s Manuals of Zen Meditation, p. 4).
Toggle Commented Mar 1, 2013 on The big complaint at The Zennist
Solon: Putting the matter bluntly, the philosopher Colin McGinn believes that presently we are too stupid to see how consciousness and the brain really connect. He writes: "So we are left with an introspection-based view of consciousness and a perception-based view of the brain, staring at each other across a yawning conceptual divide. These two faculties must be providing us with a partial and skewed picture of what they are directed toward, and hence fail to disclose the underlying unity of mind and brain. Cognitive closure results from the fact that this partialness is inherent in the two modes of apprehension. There is no way to modify or extend introspection and perception so that they can transcend their present limitations. That is like hoping that if we tinker with our sense of touch it will eventually give us perceptions of color. To put it baldly, it is part of the very essence of consciousness that it not be perceptible by the kinds of senses we have, but that means that it can never be integrated with an object--the brain-- whose essence is to be perceptible" (The Mysterious Flame: Conscious Minds in a Material World).
Toggle Commented Feb 18, 2013 on The Vedanta question at The Zennist
Eidolon: My friend would sit on Sasaki's lap every time she went into his room to try an answer her koan. He was like an old sweet Teddy bear. They were both consenting adults and that is as far as it went. No harm done to anyone. As for the other allegations, I make no judgements. I have to keep in mind that Sasaki took zero in the way of typical monk's vows. Edict number 133 issued by the Meiji government in 1872 decreed that all Buddhist monks in Japan should be free to “eat meat, take wives, and shave their heads” as they chose. As early has the Heian period (794–1185) examples are found of Buddhist monks marrying. In fact, there has been hardly a period in Japanese history where Buddhist monks did not marry.
Toggle Commented Feb 13, 2013 on Maybe Nagarjuna is not a nihilist at The Zennist
Jure K. Most of what the say about the Roshi is probably true. I know of one incident. But Japanese teachers don't take the vows of a monk. So they are just like normal dudes. They can drink and have sex like any Christian minister.
Toggle Commented Feb 13, 2013 on Maybe Nagarjuna is not a nihilist at The Zennist
Deathless: I like the Q&A genre. For talking about experiences and how to walk the path, it's not bad.
MefromCali: Both are mystical paths, both seek gnosis of the light. Both recognize that clinging to the flesh hides and denies the light. Both recognize awakening (Grk., anastasis) from the flesh: the sleep of ignorance.
Laura Smith: There is a via positiva, too. It is the 4 dhyânas. It is by the dhyânas that Siddhartha awakened (became buddha).
Toggle Commented Feb 7, 2013 on Theory of self & via negativa self at The Zennist
Guido Keller: I think many Buddhist discussion groups and Dharma centers might be stuck at Kohlberb's stage 4, which is about maintaining the social order. A Global Moderator recently said: "It is to be expected that those who cause friction and conflict will be banned, in order to maintain an environment that allows the greatest majority of members to enjoy the service this forum provides."
Toggle Commented Feb 6, 2013 on Two simple rules at The Zennist
Jure K.: A.i.149. Go to the Anguttara-Nikaya. It is volume one, folio 149. Incidentally, Access to insight has an incomplete canon. If you are serious about Buddhism either find an academic library, buy the suttas, or go to Ken Wheeler's Aryan site ( and download his copies.
Toggle Commented Jan 27, 2013 on Spiritual confusion at The Zennist
Jure K.: LOL
Toggle Commented Jan 23, 2013 on Common doctrine vs. perfect doctrine at The Zennist
Jure K.: My use of the "real dude" refers to Buddha-nature/Self which is not an aggregate. This is at the heart of the real anattâ doctrine, not the one Theravadins and Westerners imagine to be who are lost in ignorance. Anattâ is a via negative term. I am profoundly to distinguish my self from the aggregates which are impermanent and suffering.
Toggle Commented Jan 17, 2013 on The trap of materialism at The Zennist