Buddhism stand on parasites like mosquitoes?
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Written by my shi fu, also known as 'Yi Wu Fa Shi'
Which Shi Fu?
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My shi fu (shen kai) also has another name - 'yi wu'. Cant remember who gave him that name...Originally posted by Thusness:Which Shi Fu? -
ic....Emptiness nature is equally important...Originally posted by An Eternal Now:My shi fu (shen kai) also has another name - 'yi wu'. Cant remember who gave him that name...
Originally posted by Thusness:Yes _Wonderer_,
As Ridzin Jigme Lingpa said “Experience is like a mist, it vanishes instantaneously.” But in lightning flash moment, it reappears with perfect lucidity and vividness. Still nothing lost and nothing attain.
Yes very true. A “True experience” is better than a thousand words but it is also the very “true experience” of the Brilliance Bright that has blinded Mystics of all ages. The Brilliance Bright is more vivid then we can imagine. In All IT is seen and In All IT is experienced. Being vividly bright it also serves as the “condition” that obscures its very own Emptiness nature.
Lastly, there is a question, but No-One is there to answer.
Buddha picks a flower, Mahakashyapa smiles.
Thusness hits the keyboard, keyboard-sounds.
“Da Da Da”, how CLEAR. Luminosity smiles.
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I see
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Thusness... any comments?
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Soon after he came down from the mountain, he met Zen Master Ko Bong, whose teacher had been Zen Master Mang Gong. Ko Bong was reputed to be the most brilliant Zen Master in Korea, and one of the most severe. At this time he was teaching only laymen; monks, he said, were not ardent enough to be good Zen students. Soen-sa wanted to test his enlightenment with Ko Bong, so he went to him with a moktak and said, "What is this?" Ko Bong took the moktak and hit it. This was just what Soen-sa had expected him to do.
Soen-sa then said, "How should I practice Zen?"
Ko Bong said, "A monk once asked Zen Master Jo-ju, 'Why did Bodhidharma come to China?' Jo-ju answered, 'The pine tree in the front garden.' What does this mean?"
Soen-sa understood, but he didn't know how to answer. He said, "I don't know."
Ko Bong said, "Only keep this don't-know mind. That is true Zen practice."
That spring and summer, Soen-sa did mostly working Zen. In the fall, he sat for a hundred-day meditation session at Su Dok Sa monastery, where he learned Zen language and Dharma-combat. By the winter, he began to feel that the monks weren't practicing hard enough, so he decided to give them some help. One night, as he was on guard-duty (there had been some burglaries), he took all the pots and pans out of the kitchen and arranged them in a circle in the front yard. The next night, he turned the Buddha on the main altar toward the wall and took the incense-burner, which was a national treasure, and hung it on a persimmon tree in the garden. By the second morning the whole monastery was in an uproar. Rumors were flying around about lunatic burglars, or gods coming from the mountain to warn the monks to practice harder.
The third night, Soen-sa went to the nuns' quarters, took seventy pairs of nuns' shoes and put them in front of Zen Master Dok Sahn's room, displayed as in a shoe store. But this time, a nun woke up to go to the outhouse and, missing her shoes, she woke up everyone in the nuns' quarters. Soen-sa was caught. The next day he was brought to trial. Since most of the monks voted to give him another chance (the nuns were unanimously against him), he wasn't expelled from the monastery. But he had to offer formal apologies to all the high monks.
First he went to Dok Sahn and bowed. Dok Sahn said, "Keep up the good work."
Then he went to the head nun. She said, "You've made a great deal too much commotion in this monastery, young man." Soen-sa laughed and said, "The whole world is already full of commotion. What can you do?" She couldn't answer.
Next was Zen Master Chun Song, who was famous for his wild actions and obscene language. Soen-sa bowed to him and said, "I killed all the Buddhas of past, present, and future. What can you do?"
Chun Song said, "Aha!" and looked deeply into Soen-sa's eyes. Then he said, "What did you see?"
Soen-sa said, "You already understand."
Chun Song said, "Is that all?"
Soen-sa said, "There's a cuckoo singing in the tree out- side the window."
Chun Song laughed and said, "Aha!" He asked several more questions, which Soen-sa answered without difficulty. Finally, Chun Song leaped up and danced around Soen-sa, shouting, "You are enlightened! You are enlightened!" The news spread quickly, and people began to understand the events of the preceding days.
On January 15, the session was over, and Soen-sa left to see Ko Bong. On the way to Seoul, he had interviews with Zen Master Keum Bong and Zen Master Keum Oh. Both gave him inga, the seal of validation of a Zen student's great awakening.
Soen-sa arrived at Ko Bong's temple dressed in his old patched retreat clothes and carrying a knapsack. He bowed to Ko Bong and said, "All the Buddhas turned out to be a bunch of corpses. How about a funeral service?"
Ko Bong said, "Prove it!"
Soen-sa reached into his knapsack and took out a dried cuttlefish and a bottle of wine. "Here are the leftovers from the funeral party."
Ko Bong said, "Then pour me some wine."
Soen-sa said, "Okay. Give me your glass."
Ko Bong held out his palm.
Soen-sa slapped it with the bottle and said, "That's not a glass, it's your hand!" Then he put the bottle on the floor.
Ko Bong laughed and said, "Not bad. You're almost done. But I have a few questions for you." He proceeded to ask Soen-sa the most difficult of the seventeen-hundred traditional Zen kong-ans. Soen-sa answered without hindrance.
Then Ko Bong said, "All right, one last question. The mouse eats cat-food, but the cat-bowl is broken. What does this mean?"
Soen-sa said, "The sky is blue, the grass is green."
Ko Bong shook his head and said, "No."
Soen-sa was taken aback. He had never missed a Zen question before. His face began to grow red as he gave one "like this" answer after another. Ko Bong kept shaking his head. Finally Soen-sa exploded with anger and frustration. "Three Zen Masters have given me inga! Why do you say I'm wrong?!"
Ko Bong said, "What does it mean? Tell me."
For the next fifty minutes, Ko Bong and Soen-sa sat facing each other, hunched like two tomcats. The silence was electric. Then, all of a sudden, Soen-sa had the answer. It was "just like this."
When Ko Bong heard it, his eyes grew moist and his face filled with joy. He embraced Soen-sa and said, "You are the flower; I am the bee."
On January 25, 1949, Soen-sa received from Ko Bong the Transmission of Dharma, thus becoming the Seventy-Eighth Patriarch in this line of succession. It was the only Transmission that Ko Bong ever gave.
After the ceremony, Ko Bong said to Soen-sa, "For the next three years you must keep silent. You are a free man. We will meet again in five hundred years."
Soen-sa was now a Zen Master. He was twenty-two years old. -
Oops!! How could I forgot... sorry arh, today is Thursday, so it's not tomorrow. it's SaturdayOriginally posted by An Eternal Now:If you can, come to Jiang Tang tomorrow for the talk. Btw its changed. Not only Xin Jing explanation tomorrow, is Xin Jing and Lu Xiang Zan explanation combined.
Also, I can lend you one of my Eckhart Tolle's discs I bought. Two in fact. I find it good.
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Soen-sa was too pre-occupied with zen answers and is unable to read Ko Bong's intention. Ko Bong wanted him to be his successor. I might be wrong....Originally posted by An Eternal Now:Thusness... any comments?
Anyway I am not into Zen and I think we should not be too caught up in Zen question and answering. It is the true experience that is most crucial. Having said so, I still like what Ko Bong said to Soen-sa:Originally posted by An Eternal Now:
"For the next three years you must keep silent. You are a free man. We will meet again in five hundred years."
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Hmm interesting.. i see..
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Ko Bong said, "A monk once asked Zen Master Jo-ju, 'Why did Bodhidharma come to China?' Jo-ju answered, 'The pine tree in the front garden.' What does this mean?"
Soen-sa understood, but he didn't know how to answer. He said, "I don't know."
Ko Bong said, "Only keep this don't-know mind. That is true Zen practice." -
Hmm... so.. what is special about the sentence you quoted?Originally posted by Thusness: -
We haven't conversed for so long, old one! u're making me feel nostalgicOriginally posted by Thusness:
Since there's nothing to abandon and nothing to attain, there is no "IT" to be seen and to obscure. Yet at the relative level there appears to be this brilliant "IT" that is experienced as an illusion.
The moment we talk about the "true experience" it is already a fabricated concept, memory, compounded construct. Yet out of Buddhas' compassion, they talk to us so much about the "true experience".
To the enlightened beings, our fascination with these experiences can probably be likened to that of us watching a child getting very fascinated that a ball can roll --> something that is so normal and ordinary to us that we don't even think of paying attention to it. (it's just an analogy describing the normalcy of the "experience of truth")
So many reminders by the great masters of the various traditions, that if we want to further progress, we have to abandon the various experiences. "Don't write it down, don't compose poetry, best if you forget." was such a precious and frank advice told to me.
However, to deluded beings like myself, I guess these experiences can serve as encouragement also. At least, I had the wish to see the ball roll (wish to see the truth) and at least, I began to have a glimpse that THE BALL DOES ROLL! (some kind of a glimpse of reality)
Then eventually I have to discard that experience, that joy, that memory. If not, that very experience will be where I'll be stuck at.
The way the Buddha, the enlightened beings, weave the VIEW and the PATH together and present them to us, is simply amazing. Sometimes there is no better way for me to comprehend the skilfulness except to understand it as Great Compassion.
At the end of it, after the intellectual search, the debates, the discussions, the logical analysis and rationalization, the descriptions, the validations, the verification.... there will come a point when one finds that all words are somewhat inadequate, and one does not really want to talk so much.
And what fuels one to continue along the path... will be one's practice, consistent practice
And what protects one from being too goal-oriented towards the path, will be the firm establishment of the view that ultimately there is no realization and no non-realization.
And what gives one strength and motivation to continue to strive, despite the path sometimes being boring, discouraging or impossible, will be the supreme Bodhicitta wish for all dreaming sentient beings to wake up and see that all their suffering had only been existing illusorily and all they need to do is to wake up from the dream.
Not sure why I started to feel like writing all these tonight... probably due to the Samsaric combination of various causes & conditions... if it doesn't make sense to anybody please just ignore them.
May all sentient beings be awakened. -
Originally posted by _wanderer_:
Ha ha ha!
We haven't conversed for so long, old one! u're making me feel nostalgic
Since there's nothing to abandon and nothing to attain, there is no "IT" to be seen and to obscure. Yet at the relative level there appears to be this brilliant "IT" that is experienced as an illusion.
The moment we talk about the "true experience" it is already a fabricated concept, memory, compounded construct. Yet out of Buddhas' compassion, they talk to us so much about the "true experience".
To the enlightened beings, our fascination with these experiences can probably be likened to that of us watching a child getting very fascinated that [b]a ball can roll --> something that is so normal and ordinary to us that we don't even think of paying attention to it. (it's just an analogy describing the normalcy of the "experience of truth")
So many reminders by the great masters of the various traditions, that if we want to further progress, we have to abandon the various experiences. "Don't write it down, don't compose poetry, best if you forget." was such a precious and frank advice told to me.
However, to deluded beings like myself, I guess these experiences can serve as encouragement also. At least, I had the wish to see the ball roll (wish to see the truth) and at least, I began to have a glimpse that THE BALL DOES ROLL! (some kind of a glimpse of reality)
Then eventually I have to discard that experience, that joy, that memory. If not, that very experience will be where I'll be stuck at.
The way the Buddha, the enlightened beings, weave the VIEW and the PATH together and present them to us, is simply amazing. Sometimes there is no better way for me to comprehend the skilfulness except to understand it as Great Compassion.
At the end of it, after the intellectual search, the debates, the discussions, the logical analysis and rationalization, the descriptions, the validations, the verification.... there will come a point when one finds that all words are somewhat inadequate, and one does not really want to talk so much.
And what fuels one to continue along the path... will be one's practice, consistent practice
And what protects one from being too goal-oriented towards the path, will be the firm establishment of the view that ultimately there is no realization and no non-realization.
And what gives one strength and motivation to continue to strive, despite the path sometimes being boring, discouraging or impossible, will be the supreme Bodhicitta wish for all dreaming sentient beings to wake up and see that all their suffering had only been existing illusorily and all they need to do is to wake up from the dream.
Not sure why I started to feel like writing all these tonight... probably due to the Samsaric combination of various causes & conditions... if it doesn't make sense to anybody please just ignore them.
May all sentient beings be awakened. [/b]
We are all addicted to experiences. We are all addicted to the wish of being liberated.
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i would like to invite you for 30 june gatheringOriginally posted by Thusness: hope you can make it
collin aka bohiruci
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Yes young one, the feeling is mutual. Words cannot describe the affinity. The old one is too old to work now, pray for my early retirement. Here and now, causes and conditions propel to all realms. May all be awakened.
Originally posted by _wanderer_:
We haven't conversed for so long, old one! u're making me feel nostalgic
Since there's nothing to abandon and nothing to attain, there is no "IT" to be seen and to obscure. Yet at the relative level there appears to be this brilliant "IT" that is experienced as an illusion.
The moment we talk about the "true experience" it is already a fabricated concept, memory, compounded construct. Yet out of Buddhas' compassion, they talk to us so much about the "true experience".
To the enlightened beings, our fascination with these experiences can probably be likened to that of us watching a child getting very fascinated that [b]a ball can roll --> something that is so normal and ordinary to us that we don't even think of paying attention to it. (it's just an analogy describing the normalcy of the "experience of truth")
So many reminders by the great masters of the various traditions, that if we want to further progress, we have to abandon the various experiences. "Don't write it down, don't compose poetry, best if you forget." was such a precious and frank advice told to me.
However, to deluded beings like myself, I guess these experiences can serve as encouragement also. At least, I had the wish to see the ball roll (wish to see the truth) and at least, I began to have a glimpse that THE BALL DOES ROLL! (some kind of a glimpse of reality)
Then eventually I have to discard that experience, that joy, that memory. If not, that very experience will be where I'll be stuck at.
The way the Buddha, the enlightened beings, weave the VIEW and the PATH together and present them to us, is simply amazing. Sometimes there is no better way for me to comprehend the skilfulness except to understand it as Great Compassion.
At the end of it, after the intellectual search, the debates, the discussions, the logical analysis and rationalization, the descriptions, the validations, the verification.... there will come a point when one finds that all words are somewhat inadequate, and one does not really want to talk so much.
And what fuels one to continue along the path... will be one's practice, consistent practice
And what protects one from being too goal-oriented towards the path, will be the firm establishment of the view that ultimately there is no realization and no non-realization.
And what gives one strength and motivation to continue to strive, despite the path sometimes being boring, discouraging or impossible, will be the supreme Bodhicitta wish for all dreaming sentient beings to wake up and see that all their suffering had only been existing illusorily and all they need to do is to wake up from the dream.
Not sure why I started to feel like writing all these tonight... probably due to the Samsaric combination of various causes & conditions... if it doesn't make sense to anybody please just ignore them.
May all sentient beings be awakened. [/b] -
Yes Longchen,
Enough to get me stuck for 20 years. -
A.H.Almass:
Originally posted by An Eternal Now:
[b]Liberation
Liberation or freedom is not really concerned with any particular essential aspect, quality, or state. It does not matter what essential state exists in the experience of liberation. If you are free from personality, you are free no matter what the state is. In the state of liberation the content of experience becomes unimportant. It is very ordinary. Nothing specific happens, no huge realization or mind shattering experience. It is the most natural state. It is so ordinary and so natural that when we have it, we don't know we have it. It is so uneventful that almost everyone goes in and out of it frequently. (Diamond Heart Book 2, pg 2)
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Being liberated means there is no clinging to anything; there is no worry, no concern, no heaviness. The mind is not fixated, focused or bound to any particular content; you are aware of whatever arises in the mind, without effort, without even trying to be aware. You don't care whether you are sensing your Essence, or even whether your Essence is there. Whether you are happy or sad, whether a person is there with you or not, none of these things seem important. For the moment you are completely free from all the concerns in your life. This state can never be achieved by striving for it. It will just happen one day, and if you notice it you won't think it's a big deal. You'll go on eating your dinner or whatever you are doing. The moment it becomes a big deal, it's gone. (Diamond Heart Book 2, pg 3)[/b] -
Thanks for the invitation. Don't think I can make it.Originally posted by bohiruci:i would like to invite you for 30 june gathering hope you can make it
collin aka bohiruci -
May your wishes be fulfilled! hehe I wanna retire too hahaOriginally posted by Thusness:Yes young one, the feeling is mutual. Words cannot describe the affinity. The old one is too old to work now, pray for my early retirement. Here and now, causes and conditions propel to all realms. May all be awakened. -
YeahOriginally posted by longchen:Ha ha ha!
We are all addicted to experiences. We are all addicted to the wish of being liberated. 
Due to habitual tendencies we're all chronic addicts.
Then there are some addictions that lead to more addictions. (such as the eight worldly concerns)
And then there are some addictions that eventually would lead to the elimination of addictions. (such as the addictive wish to be liberated from addictions) -
Thanks Thusness and Wanderer for the sharing
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Struggles, confusions, sufferingsÂ….there is no escape. Before the arisen of unarisen factor of enlightenment, progress will not be stable. After that, wonder, bliss, and clarity will springs from nowhere to everywhere -- the fruition of simplicity and ordinariness.
Â…
The essence, the Presence can be hardly termed ‘Self’. The degree of clarity is the inverse function of Self:
Clarity = (1/Self).
Â…
Practice no-self and mindfulness, it is safest. It is difficult not to be egoistic when one attains.
Â…
Originally so, nothing attained nothing gained.
Â…
DonÂ’t move, nothing within, nothing without, spontaneity everywhere.
Â…
Mysterious gate opens, valley spirit seen.
Â…
Self So.
Â…
Ant bites, ouch!
Â… -
Very niceOriginally posted by Thusness:Struggles, confusions, sufferingsÂ….there is no escape. Before the arisen of unarisen factor of enlightenment, progress will not be stable. After that, wonder, bliss, and clarity will springs from nowhere to everywhere -- the fruition of simplicity and ordinariness.
Â…
The essence, the Presence can be hardly termed ‘Self’. The degree of clarity is the inverse function of Self:
Clarity = (1/Self).
Â…
Practice no-self and mindfulness, it is safest. It is difficult not to be egoistic when one attains.
Â…
Originally so, nothing attained nothing gained.
Â…
DonÂ’t move, nothing within, nothing without, spontaneity everywhere.
Â…
Mysterious gate opens, valley spirit seen.
Â…
Self So.
Â…
Ant bites, ouch!
Â… -
This is a very good piece of advice. Thanks for the sharing, Thusness.Originally posted by Thusness:Struggles, confusions, sufferingsÂ….there is no escape. Before the arisen of unarisen factor of enlightenment, progress will not be stable. After that, wonder, bliss, and clarity will springs from nowhere to everywhere -- the fruition of simplicity and ordinariness.
Â…
The essence, the Presence can be hardly termed ‘Self’. The degree of clarity is the inverse function of Self:
Clarity = (1/Self).
Â…
Practice no-self and mindfulness, it is safest. It is difficult not to be egoistic when one attains.
Â…
Originally so, nothing attained nothing gained.
Â…
DonÂ’t move, nothing within, nothing without, spontaneity everywhere.
Â…
Mysterious gate opens, valley spirit seen.
Â…
Self So.
Â…
Ant bites, ouch!
Â…
Clarity = (1/Self) This should be a principle for spiritual paths. 
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Buddhism teaches;
What you reap is what you sow.
Forummer Justdoit77 mentioned this.
"My friend asked similar question to a monk. The monk reply that if you keep your precepts and practise well, your karma will naturally make you born in an environment where you don't have such dilemma and difficult situation." >>>>A very important point! this is positive, but do take note Karma is complex, you may not see it this life.
Killing the insects means bringing yourself being killed in another life time.You kill one, one kill you.If you are destinated to die and your karma is heavy, you can't escape!
No matter what you do, is the intention(with actions) that counts, if you believe in Karma and Vipaka, that's it. If you think you need to kill a cro to save a kid, be it! If you
need to kill mosquito so as to prevent illness for spreading, be it. You will be the one enjoy the Vipaka for saving people and suffer the Karma for killing. This is why Buddha said: Life is indeed suffering!
If one wants to enjoys and live securely as a human, the 5 precepts are important!