I asked this question on my blog, but...
I had a dream last night that I stopped at a vendor, a la Coney Island, and was going to buy two Buddha Pez dispensers.
What does this mean?
Four Zen monks were meditating in a monastery. All of a sudden the prayer flag on the roof started flapping. The younger monk came out of his meditation and said: "Flag is flapping" A more experienced monk said: "Wind is flapping" A third monk who had been there for more than 20 years said: "Mind is flapping." The fourth monk who was the eldest said, visibly annoyed: "Mouths are flapping!"
I asked this question on my blog, but...
Here's an interesting tidbit related to Buddhist vegetarianism:
Test Tube Burgers by 2009?
Talk about the polar opposite of grass-fed beef, this chilling Wired piece discusses the determined development by a few researchers to mass-produce meat grown in petri dishes, bioreactors and test tubes.
Dutch researchers are learning how to grow artificial pork meat from pig stem cells in hopes of producing minced meat in a bioreactor suitable for making sausages and hamburgers in a few years.
If you aren't completely turned off yet, experts for one non-profit group that funds research on in vitro meat believe the easiest way to "create" edible meat is to grow meat sheets: Layers of animal muscle and fat stretched on long flat sheets with the help of industrial-sized bioreactors.
This is the most flagrant misuse of this forum yet. But hold on & I'll give you some Zen stuff at the end of this post.
Hey all - Brad's posted an announcement that the Shobogenzo translated by Nishijima / Cross is again available for purchase (4 volumes at $23.99 a vol). He gives a few more details at his blog.
Another one I dug up...
The really hard problem of consciousness is the problem of experience. When we think and perceive, there is a whir of information-processing, but there is also a subjective aspect. As Nagel (1974) has put it, there is something it is like to be a conscious organism. This subjective aspect is experience. When we see, for example, we experience visual sensations: the felt quality of redness, the experience of dark and light, the quality of depth in a visual field. Other experiences go along with perception in different modalities: the sound of a clarinet, the smell of mothballs. Then there are bodily sensations, from pains to orgasms; mental images that are conjured up internally; the felt quality of emotion, and the experience of a stream of conscious thought. What unites all of these states is that there is something it is like to be in them. All of them are states of experience.
Once the monks of the eastern and western Zen halls were quarrelling about a cat. Nansen held up the cat and said, "You monks! If one of you can say a word [about ultimate truth], I will spare the cat. If you can't say anything, I will put it to the sword." No one could answer, so Nansen finally slew it. In the evening, when Joshu returned, Nansen told him what had happened. Joshu, thereupon, took off his sandals, put them on his head and walked off. Nansen said, "If you had been there, I could have spared the cat."
What unites all of these states is that there is something it is like to be in them. All of them are states of experience.
My acts are irrevocable
Because they have no essence...
Where are the doers of deeds
Absent among their conditions?
Imagine a magician
Who creates a creature
Who creates other creatures.
Acts I perform are creatures
Who create others.
We have been told that Zen centers around an eternal moment that is beyond description, that thinking is probably not the best way to gain an understanding of reality as it really is.
First, let me highlight that I don't by any stretch of the imagination consider myself as an authority on the text. I'm doing this to aid my own ongoing study and hopefully helping some other people at the same time.
As all things are buddha-dharma, there are delusion, realization, practice, birth and death, buddhas and sentient beings. As myriad things are without an abiding self, there is no delusion, no realization, no buddha, no sentient being, no birth and death. The buddha way, in essence, is leaping clear of abundance and lack; thus there are birth and death, delusion and realization, sentient beings and buddhas. Yet in attachment blossoms fall, and in aversion weeds spread.
To carry the self forward and illuminate myriad things is delusion. That myriad things come forth and illuminate the self is awakening.
Those who have great realization of delusion are buddhas; those who are greatly deluded about realization are sentient beings. Further, there are those who continue realizing beyond realization, who are in delusion throughout delusion. When buddhas are truly buddhas, they do not necessarily notice that they are buddhas. However, they are actualized buddhas, who go on actualizing buddha.
When you see forms or hear sounds, fully engaging body-and-mind, you intuit dharma intimately. Unlike things and their reflections in the mirror, and unlike the moon and its reflection in the water, when one side is illumined, the other side is dark.
To study the buddha way is to study the self. To study the self is to forget the self. To forget the self is to be actualized by myriad things. When actualized by myriad things, your body and mind as well as the bodies and minds of others drop away. No trace of realization remains, and this no-trace continues endlessly. When you first seek dharma, you imagine you are far away from its environs. At the moment when dharma is correctly transmitted, you are immediately your original self.
When you ride in a boat and watch the shore, you might assume that the shore is moving. But when you keep your eyes closely on the boat, you can see that the boat moves. Similarly, if you examine myriad things with a confused body and mind you might suppose that your mind and nature are permanent. When you practice intimately and return to where you are, it will be clear that nothing at all has unchanging self.
Firewood becomes ash, and it does not become firewood again. Yet, do not suppose that the ash is after and the firewood before. You should understand that firewood abides in the phenomenal expression of firewood, which fully includes before and after and is independent of before and after. Ash abides in the phenomenal expression of ash, which fully includes before and after. Just as firewood does not become firewood again after it is ash, you do not return to birth after death.
This being so, it is an established way in buddha-dharma to deny that birth turns into death. Accordingly, birth is understood as no-birth. It is an unshakable teaching in the Buddha's discourse that death does not turn into birth. Accordingly, death is understood as no-death.
Birth is an expression complete this moment. Death is an expression complete this moment. They are like winter and spring. You do not call winter the beginning of spring, nor summer the end of spring.
Enlightenment is like the moon reflected on the water. The moon does not get wet, nor is the water broken. Although its light is wide and great, the moon is reflected even in a puddle an inch wide. The whole moon and the entire sky are reflected in dewdrops on the grass, or even in one drop of water.
Enlightenment does not divide you, just as the moon does not break the water. You cannot hinder enlightenment, just as a drop of water does not hinder the moon in the sky. The depth of the drop is the height of the moon. Each reflection, however long or short its duration, manifests the vastness of the dewdrop, and realizes the limitlessness of the moonlight in the sky.
When dharma does not fill your whole body and mind, you think it is already sufficient. When dharma fills your body and mind, you understand that something is missing. For example, when you sail out in a boat to the middle of an ocean where no land is in sight, and view the four directions, the ocean looks circular, and does not look any other way. But the ocean is neither round nor square; its features are infinite in variety. It is like a palace. It is like a jewel. It only looks circular as far as you can see at that time. All things are like this.
Though there are many features in the dusty world and the world beyond conditions, you see and understand only what your eye of practice can reach. In order to learn the nature of the myriad things, you must know that although they may look round or square, the other features of oceans and mountains are infinite in variety; whole worlds are there. It is so not only around you, but also directly beneath your feet, or in a drop of water.
A fish swims in the ocean, and no matter how far it swims there is no end to the water. A bird flies in the sky, and no matter how far it flies there is no end to the air. However, the fish and the bird have never left their elements. When their activity is large their field is large. When their need is small their field is small. Thus, each of them totally covers its full range, and each of them totally experiences its realm. If the bird leaves the air it will die at once. If the fish leaves the water it will die at once.
Know that water is life and air is life. The bird is life and the fish is life. Life must be the bird and life must be the fish. You can go further. There is practice-enlightenment which encompasses limited and unlimited life.
Now if a bird or a fish tries to reach the end of its element before moving in it, this bird or this fish will not find its way or or its place. When you find your place where you are, practice occurs, actualizing the fundamental point. When you find your way at this moment, practice occurs, actualizing the fundamental point; for the place, the way, is neither large nor small, neither yours nor others'. The place, the way, has not carried over from the past, and it is not merely arising now.
Accordingly, in the practice-enlightenment of the buddha way, to attain one thing is to penetrate one thing; to meet one practice is to sustain one practice.
Here is the place; here the way unfolds. The boundary of realization is not distinct, for the realization comes forth simultaneously with the mastery of buddha-dharma. Do not suppose that what you realize becomes your knowledge and is grasped by your intellect. Although actualized immediately, the inconceivable may not be apparent. Its appearance is beyond your knowledge.
Mayu, Zen master Baoche, was fanning himself. A monk approached and said, “Master, the nature of wind is permanent and there is no place it does not reach. Why, then, do you fan yourself?”
“Although you understand that the nature of the wind is permanent,” Mayu replied, “you do not understand the meaning of its reaching everywhere.”
“What is the meaning of its reaching everywhere?” asked the monk again. Mayu just kept fanning himself. The monk bowed deeply.
The actualization of the buddha-dharma, the vital path of its correct transmission, is like this. If you say that you do not need to fan yourself because the nature of wind is permanent and you can have wind without fanning, you will understand neither permanence nor the nature of wind. The nature of wind is permanent. Because of that, the wind of the buddha's house brings forth the gold of the earth and makes fragrant the cream of the long river.