Re: What's all this nonsense about sitting still?
Posted: Fri Mar 08, 2013 3:19 pm
I see you have sent me a PM Mr Wonderwheel. However I learned from E Sangha days to only open PM's from the mods...so I would rather you answered in the open forum.
A Buddhist discussion forum on Mahayana and Vajrayana Buddhism
I don't discuss persons or personalities on an open board. It only devolves into ad hominen and/or name calling, as you seem to have noted.Simon E. wrote:I see you have sent me a PM Mr Wonderwheel. However I learned from E Sangha days to only open PM's from the mods...so I would rather you answered in the open forum.
Interesting. I've never had an opportunity to discuss it with him. Do you see me as zen sick? What does that mean? The only person that I perceive as Zen sick was Hakuin, because of his one week long sittings. I never saw on any forum a person that would display views that I could call zen sickness. Ok... maybe I did, but it was not related to emptiness, rather fanaticism.Simon E. wrote:Well I must admit I did wonder why you are banned from ZFI ( or so I believe ) and he isnt.oushi wrote:Fukasetsu suffering zen sickness? No way.
As you appear to hold identical views.
It's from Breakthrough Sermon. Anyone can provide his translation, and explanation?Bodhidharma wrote:‘The most essential method, which includes all other methods, is beholding the mind.
But how can one method include all others?
The mind is the root from which all things grow if you can understand the mind, everything else is included. It’s like the root of a tree. All a tree’s fruit and flowers, branches and leaves depend on its root. If you nourish its root, a tree multiplies. If you cut its root, it dies. Those who understand the mind reach enlightenment with minimal effort. Those who don’t understand the mind practice in vain. Everything good and bad comes from your own mind. To find something beyond the mind is impossible.
But bow can beholding the mind be called understanding?
When a great bodhisattva delves deeply into perfect wisdom, he realizes that the four elements and five shades are devoid of a personal self. And he realizes that the activity of his mind has two aspects: pure and impure. By their very nature, these two mental states are always present. They alternate as cause or effect depending on conditions, the pure mind delighting in good deeds, the impure mind thinking of evil. Those who aren’t affected by impurity are sages. They transcend suffering and experience the bliss of nirvana. All others, trapped by the impure mind and entangled by their own karma, are mortals. They drift through the three realms and suffer countless afflictions and all because their impure mind obscures their real self.