Surrendering
Quotations from Dennis Genpo Merzel
In our practice, really to fail, once and for all, to fail absolutely and completely: that is it.
(p. 112)
"Practice" refers to Zen meditation. Failure is the essence of surrender.
When you give it all up, you get it all. You end up losing absolutely nothing, other than some well cherished opinions and ideas.
(p. 39)
"Give it all up" refers to surrendering. By surrendering the ego to Zen meditation, the rewards are many: happiness, love, patience — these are all transformed into their positive forms.
The very effort to stop the ceaseless movement of thoughts keeps us stirred up. Just give up all this effort to stop thinking! Fruitful effort is to let go of effort. Strive to stop striving! When you do, everything settles by itself.
(p. 31)
Why try to stop the ceaseless movement of thoughts then? There is no point in trying to stop thinking. It is easier to follow each thought as they come and go. By letting go of "stop thinking", the calm mind arises eventually. This is what is meant by "everything settles by itself."
And what really happens the moment you say, 'OK, thoughts, come up, I welcome you!' Suddenly there are no thoughts! What is happening? 'Come on, thoughts, where are you?' Except for an occasional blip, they stop arising.
(p. 96)
When the Zen practitioner becomes open to the ceaseless movement of thoughts, all of his thoughts will leave him less stirred up. In the end, he shall achieve "no-thought" with little effort. Even when he goes looking for them during the practice, the movement of thought no longer distract him.
It is a simple fact: whatever you resist will persist. If you are resisting suffering, you suffer more. If you are resisting confusion, you remain confused. If you are looking for peace, you find yourself constantly disturbed. If you are seeking after clarity, you are in a muddle. If you do not want to be angry, you are going to walk around angry. If you do not mind being angry, you will never be bothered about anger, because you will not be holding on to it. Having no opinion for or against, just being open to whatever comes, you are free.
(p. 97)"
By resisting change, the thinking mind will continue. That which you resist may cause its opposite to arise, be it suffering, confusion and even peace. The Zen practitioner ought not mind being angry until he is no longer bothered about it, due to letting go of it. Likewise, to neither be for or against the opinions you hold dear, is true liberation.
By surrendering to the ceaseless movements of thoughts, I develop the ability to rise above them and not let them stir up my feelings.
Thus, letting go of "thinking" by returning to "breathing", no-thought is achieved.
Despite the ebb and flow of "just thinking", it is still possible to be free of their influence. By not minding being angry, I am able to let go of anger.
By not clinging to anger, I am free of it.
Indeed, by not clinging to thoughts, true freedom arises.
This is what the art of surrendering is about.
Originally posted: October 17, 2003 3:27 AM
Showing posts with label no-thought. Show all posts
Showing posts with label no-thought. Show all posts
20131207
Achieving Pure Mind
Through meditation, the pure mind is achieved. Here is how it is done.
When I meditate, I don't ever try to achieve No-thought. Trying usually leads to many thoughts arising rather than none.
Besides, No-thought actually means "not holding onto a single thought." By not holding onto a single thought, I let my thoughts flow but let go of any attempt to stop them, and return to breath meditation.
Thus the samadhi of breathing leads to No-thought.
Indeed, samadhi of No-thought is a vain game of controlling thinking that is doomed to failure when trying to not think, precisely because thinking is a natural part of what the Ego does when threatened by the stillness of the calm mind.
I have yet to read of such a samadhi that focuses on not thinking. Since samadhi means "single-minded focus to the point of single-mindedness," the samadhi of No-thought requires the ability to not hold onto a single thought rather than the vain attempt to not think at all.
Therefore, the focus on letting thoughts flow is the result of the samadhi of No-thought. The thoughts flow but meditation helps me to focus on letting go of them. Having let go of them, I have achieve control of my mind. For my single-minded focus on breathing allows me to ignore the stream of thoughts.
In this way, I am not captivated by my thoughts which results in freedom from thinking. Paradoxically, with each breath I take, I am closer to No-thought.
This kind of mind control is the only true form of control. Any other kind of control may involve physical means, is thus oppressive and may be doomed to failure since its end result is egocentricity.
Once ego is conquered by meditation, the mind becomes calm like the eye of the storm. Even though thoughts may rise and fall during meditation, samadhi on breathing helps me to develop the skill of right concentration. With this skill it is possible to move onto samadhi of No-thought, and thus be unmoved by thinking.
In this way, the mind becomes purified.
Originally published: April 24, 2013 at 12:46 AM
When I meditate, I don't ever try to achieve No-thought. Trying usually leads to many thoughts arising rather than none.
Besides, No-thought actually means "not holding onto a single thought." By not holding onto a single thought, I let my thoughts flow but let go of any attempt to stop them, and return to breath meditation.
Thus the samadhi of breathing leads to No-thought.
Indeed, samadhi of No-thought is a vain game of controlling thinking that is doomed to failure when trying to not think, precisely because thinking is a natural part of what the Ego does when threatened by the stillness of the calm mind.
I have yet to read of such a samadhi that focuses on not thinking. Since samadhi means "single-minded focus to the point of single-mindedness," the samadhi of No-thought requires the ability to not hold onto a single thought rather than the vain attempt to not think at all.
Therefore, the focus on letting thoughts flow is the result of the samadhi of No-thought. The thoughts flow but meditation helps me to focus on letting go of them. Having let go of them, I have achieve control of my mind. For my single-minded focus on breathing allows me to ignore the stream of thoughts.
In this way, I am not captivated by my thoughts which results in freedom from thinking. Paradoxically, with each breath I take, I am closer to No-thought.
This kind of mind control is the only true form of control. Any other kind of control may involve physical means, is thus oppressive and may be doomed to failure since its end result is egocentricity.
Once ego is conquered by meditation, the mind becomes calm like the eye of the storm. Even though thoughts may rise and fall during meditation, samadhi on breathing helps me to develop the skill of right concentration. With this skill it is possible to move onto samadhi of No-thought, and thus be unmoved by thinking.
In this way, the mind becomes purified.
Originally published: April 24, 2013 at 12:46 AM
20130428
Samadhi is Right Concentration
One cannot merely heat up oatmeal, and then add water, expecting porridge — all one gets is an unpalatable mess.
When one mixes up water and oatmeal while heating the mixture over heat, porridge is always made.
Doing things correctly yields results.
So too is it with meditation: all the observation in the world is pointless when the mind is not calm as a troubled mind misses the fine details of what he observes.
This is why meditation begins with counting the breath. It isn't how many times you count your breath that is important: it is the single-minded focus on returning to counting the breath that calms the mind.
Once the mind is calm, that single-minded focus is honed and now allows the practitioner to closely observe how his thoughts arise, where they go when thoughts fade away, and which ones were truly important to his journey on the Middle Path.
This is the essence of the samadhi of No-thought: breath meditation becalms the mind and develops single-mindedness, which prepares the mind to observe itself carefully.
Once the practitioner learns that the ebb and flow of his thoughts are as calm as the ocean waves crashing upon the shore, he has purified the mind with samadhi.
Why is it called "samadhi of No-thought?" His right concentration allows him to not be attached to his thoughts, and to let them rise and fall like waves on a beach.
For his mind is calm as the eye of a storm of thoughts he no longer holds close.
When one mixes up water and oatmeal while heating the mixture over heat, porridge is always made.
Doing things correctly yields results.
So too is it with meditation: all the observation in the world is pointless when the mind is not calm as a troubled mind misses the fine details of what he observes.
This is why meditation begins with counting the breath. It isn't how many times you count your breath that is important: it is the single-minded focus on returning to counting the breath that calms the mind.
Once the mind is calm, that single-minded focus is honed and now allows the practitioner to closely observe how his thoughts arise, where they go when thoughts fade away, and which ones were truly important to his journey on the Middle Path.
This is the essence of the samadhi of No-thought: breath meditation becalms the mind and develops single-mindedness, which prepares the mind to observe itself carefully.
Once the practitioner learns that the ebb and flow of his thoughts are as calm as the ocean waves crashing upon the shore, he has purified the mind with samadhi.
Why is it called "samadhi of No-thought?" His right concentration allows him to not be attached to his thoughts, and to let them rise and fall like waves on a beach.
For his mind is calm as the eye of a storm of thoughts he no longer holds close.
20130406
On No-Thought Practice and the Five Poisons
I cannot see the point of sitting, trying to practice no-thought, when thoughts come and go.
Trying to stop my thoughts is impossible, and getting attached to stopping them only leads to mental unrest, which is what the First Noble Truth describes.
Thus, trying to stop thoughts is ignorance since it leads to the delusion that practicing no-thought leads to Nirvana.
Until a Zen master can explain how no-thought practice leads to bliss, I will stick to Buddha Recitation. It's easier to do, and practice helps me remember the Buddha.
Currently I have violated the precept on avoiding intoxicants since I am on Nicotine Replacement Therapy. Almost every time I lose sleep — often by spending more than 4 hours on the computer at a time — insomnia and the nicotine gum inspires me to write these blog entries which lack references to Wikipedia and other sources.
However, this blog entry is no different from my childhood memories: it offers no Buddhist philosophy, apart from the complaint about no-thought.
This may be how no-thought practice works: your stream of consciousness flows freely and thought come and go in your head. You make no effort to cling to a single thought. It also helps to sit quietly and not speak.
At first glance, this would be a put-off for most people who want to rein in their thoughts. It helps to treat free flowing thoughts that distract you as you do dealing with anger.
With patience and love, all the Five Poisons can be conquered. Once conquered, you control them by using them wisely. Wise use of your negative emotions requires being open about your feelings as required.
When anger arises, the wise man says:
"I am angry because of what I did not do;
This anger is transformed by love and patience
Into rising energy, leaving a smile on my face."
When fear arises, the fool says:
"I fear the consequences of what I did not do."
Then he grows quiet while awaiting punishment,
Thus causing his own suffering, needlessly.
When lust arises, the decadent hedonist says:
"Money buys me, not love. but a hooker and blow!
My motto is "Sex, drugs, and rock'n'roll!!"
This truly is the calling of a sentient being...
When sloth arises, the lazy fool says:
"I don't want to work; I just want to enjoy life."
The only time he is seen is when in the dole line.
Such a fool would vehemently deny that he suffers.
When greed arises, the miser says:
"Why should I pay taxes to the government?
It's my money, and taxation is thievery!"
He hoards his money and trades in used goods.
See how he suffers by not paying taxes.
Trying to stop my thoughts is impossible, and getting attached to stopping them only leads to mental unrest, which is what the First Noble Truth describes.
Thus, trying to stop thoughts is ignorance since it leads to the delusion that practicing no-thought leads to Nirvana.
Until a Zen master can explain how no-thought practice leads to bliss, I will stick to Buddha Recitation. It's easier to do, and practice helps me remember the Buddha.
Currently I have violated the precept on avoiding intoxicants since I am on Nicotine Replacement Therapy. Almost every time I lose sleep — often by spending more than 4 hours on the computer at a time — insomnia and the nicotine gum inspires me to write these blog entries which lack references to Wikipedia and other sources.
However, this blog entry is no different from my childhood memories: it offers no Buddhist philosophy, apart from the complaint about no-thought.
This may be how no-thought practice works: your stream of consciousness flows freely and thought come and go in your head. You make no effort to cling to a single thought. It also helps to sit quietly and not speak.
At first glance, this would be a put-off for most people who want to rein in their thoughts. It helps to treat free flowing thoughts that distract you as you do dealing with anger.
With patience and love, all the Five Poisons can be conquered. Once conquered, you control them by using them wisely. Wise use of your negative emotions requires being open about your feelings as required.
When anger arises, the wise man says:
"I am angry because of what I did not do;
This anger is transformed by love and patience
Into rising energy, leaving a smile on my face."
When fear arises, the fool says:
"I fear the consequences of what I did not do."
Then he grows quiet while awaiting punishment,
Thus causing his own suffering, needlessly.
When lust arises, the decadent hedonist says:
"Money buys me, not love. but a hooker and blow!
My motto is "Sex, drugs, and rock'n'roll!!"
This truly is the calling of a sentient being...
When sloth arises, the lazy fool says:
"I don't want to work; I just want to enjoy life."
The only time he is seen is when in the dole line.
Such a fool would vehemently deny that he suffers.
When greed arises, the miser says:
"Why should I pay taxes to the government?
It's my money, and taxation is thievery!"
He hoards his money and trades in used goods.
See how he suffers by not paying taxes.
20130217
We Can Become Buddhas
Orgyen Tobgyal Rinpoche says:
It is because this ground or sugatagarbha or potential is common to all beings that they are capable of attaining enlightenment. If they did not have such a ground then they could never become buddhas.
For example: a stone doesn’t have the ‘ground’ or potential to produce oil, and so no matter how much you might press it and grind it — even if you use modern tools and machinery — you will never extract any oil. A sesame seed, on the other hand, does have the potential to produce oil, and by pressing it in the right way, sesame oil can and will be produced. So it is because the potential exists as part of our basic nature that we can become buddhas.
In my previous blog post, I wrote about the Eight Consciousnesses of Yogacara School. In it, the eight consciousnesses revealed, and of them, it is the eighth consciousness that will help with the understanding of the Buddhist term of "ground". For the eighth consciousness is also called "all-ground consciousness" in Tibetan Buddhism.
Sugatagarbha is the Tibetan Buddhist term for Tathagatagarbha, or Buddha Nature.
Buddha Nature is common to all sentient beings, for every being is capable of attaining enlightenment.
Since the potential to become Buddha exists as part of our primordial nature, we all can become buddhas.
Indeed, Buddha Nature is awaken by hearing the Teaching of the Buddha. Inspired by his message, one may choose to become a Buddha, and develop Bodhi Mind, which is both the determination to become a Buddha and the aspiration to help other sentient beings become enlightened.
One of the ways to become enlightened is to become a Zen master, which might involve a backache and perhaps the risk of hemorrhoids. Seriously though, traditional Zen involves the preliminary chanting of the Heart Sutra followed by hours of the sitting in meditation of zazen.
However, the whole point of meditation is to firstly develop the calm mind and secondly, achieve samadhi (one-pointedness of mind or single-minded concentration). To aid in this task, the disciple is given a koan, which is like a Chinese finger puzzle for the mind. For the intent of a koan and zazen is to make the mind flexible enough to achieve satori (seeing into one's true nature).
This happens when the disciple lets go of clinging to what Zen is supposed to be, and has that moment of sudden enlightenment when he lets go of what he thinks Zen is.
When the Zen practitioner carries the burden of Zen as a bunch of rules requiring discipline to practice just sitting in excellence, it's like the Zen master who carried a beautiful girl across a flooded stream and his disciple.
For the purpose of meditation is not just to achieve a calm mind, but to also develop the flexibility of mind to let go of clinging to thoughts. With every breathe he takes, the disciple learns discipline.
Even though sometimes I may mock the Zen practitioner, it is to discover if his meditation has resulted in the joy of satori. This is why when I meditate, it is done with a smile.
Master Hui-Neng inspired his disciples by teaching them about "no-thought."
No-thought is the state of mind where one cannot find the word for objects he sees and his mind clings to nothing.
In contrast, Hui-Neng's description of the "pure and unattached mind" which "comes and goes freely and functions fluently without any hindrance" reminds me more of the coming and going of the flow of thoughts without doing more than returning to just breathing when their distraction leads one away from meditating.
Even if we meditate and do not achieve Nirvana in this life, it still is possible to become a Buddha in the afterlife.
Yet the Buddhist remembers that she does her mindful practice for all sentient beings. If she chanted daily even ten Buddha Recitations, then that will help her become reborn in the Pure Land of Bliss.
As long as she did this with utmost sincerity to help all sentient beings become Enlightened, and is determined to be reborn in the Pure Land, her rebirth there is assured.
If she would rather chant the Heart Sutra before meditation, and she chanted it with single-mindedness, it's said she'd discover its true meaning.
In Sanskrit, the beauty of the mantra is found in chanting "gate gate pāragate pārasaṃgate bodhi svāhā."
This mantra is pronounced as: "Guh-teh guh-teh PAH-ruh-sum-guh-teh bohd-hee swa-ha."
The Dalai Lama translated the Heart Sutra mantra as "go, go, go beyond, go thoroughly beyond, and establish yourself in enlightenment."
It's been said that all sentient beings have the potential to become buddha, for Self nature is Buddha Nature. Indeed, the Self is filled with selflessness, that sense of psychic prowess performing acts of random kindness in a friendly, loving manner.
Yet it is also empty of the self, which is depicted in Buddhism as the egocentric Monkey mind swinging from thread to thread of thought without a clear focus on the truth of one's actions, or even better, the truth of the Dharmakaya.
For Dharmakaya is but the Truth of the Tathagata that all phenomena, Buddhas and Bodhisattvas are essentially empty of permanence, being a part of the temporary nature of all phenomena. Even Buddhas and Bodhisattvas are finite despite living uncountable ages.
It is wonderful to contemplate the myriad Buddhas, bodhisattvas and the Buddhist pantheon of gods and goddesses pacified by the Buddha to protect him, the Dharma and the Sangha through skillful means.
Although my words about Buddhism may seem hypocritical for exposing the less interesting aspects of Buddhism for Westerners, it is not so.
All my words on Buddhism are inspired by what the Buddha said. For the truth is, we can become Buddhas, by going beyond an intellectual understanding of the Dharma to actually practising meditation.
Though I prefer silent Nembutsu practice of Buddha Remembrance in combination with some kind of breath meditation to prevent my chanting from annoying the neighbours! >:)
References:
Buddha nature: http://www.rigpawiki.org/index.php?title=Sugatagarbha
Eight Consciousnesses Revisited: http://gandhara.blogspot.com/2013/02/the-eight-consciousnesses-revisited-poem.html
Yogacara: the Eight Consciousnesses: http://en.wikipedia.org/wiki/Yogacara#The_eight_consciousnesses
It is because this ground or sugatagarbha or potential is common to all beings that they are capable of attaining enlightenment. If they did not have such a ground then they could never become buddhas.
For example: a stone doesn’t have the ‘ground’ or potential to produce oil, and so no matter how much you might press it and grind it — even if you use modern tools and machinery — you will never extract any oil. A sesame seed, on the other hand, does have the potential to produce oil, and by pressing it in the right way, sesame oil can and will be produced. So it is because the potential exists as part of our basic nature that we can become buddhas.
In my previous blog post, I wrote about the Eight Consciousnesses of Yogacara School. In it, the eight consciousnesses revealed, and of them, it is the eighth consciousness that will help with the understanding of the Buddhist term of "ground". For the eighth consciousness is also called "all-ground consciousness" in Tibetan Buddhism.
Sugatagarbha is the Tibetan Buddhist term for Tathagatagarbha, or Buddha Nature.
Buddha Nature is common to all sentient beings, for every being is capable of attaining enlightenment.
Since the potential to become Buddha exists as part of our primordial nature, we all can become buddhas.
Indeed, Buddha Nature is awaken by hearing the Teaching of the Buddha. Inspired by his message, one may choose to become a Buddha, and develop Bodhi Mind, which is both the determination to become a Buddha and the aspiration to help other sentient beings become enlightened.
One of the ways to become enlightened is to become a Zen master, which might involve a backache and perhaps the risk of hemorrhoids. Seriously though, traditional Zen involves the preliminary chanting of the Heart Sutra followed by hours of the sitting in meditation of zazen.
However, the whole point of meditation is to firstly develop the calm mind and secondly, achieve samadhi (one-pointedness of mind or single-minded concentration). To aid in this task, the disciple is given a koan, which is like a Chinese finger puzzle for the mind. For the intent of a koan and zazen is to make the mind flexible enough to achieve satori (seeing into one's true nature).
This happens when the disciple lets go of clinging to what Zen is supposed to be, and has that moment of sudden enlightenment when he lets go of what he thinks Zen is.
When the Zen practitioner carries the burden of Zen as a bunch of rules requiring discipline to practice just sitting in excellence, it's like the Zen master who carried a beautiful girl across a flooded stream and his disciple.
For the purpose of meditation is not just to achieve a calm mind, but to also develop the flexibility of mind to let go of clinging to thoughts. With every breathe he takes, the disciple learns discipline.
Even though sometimes I may mock the Zen practitioner, it is to discover if his meditation has resulted in the joy of satori. This is why when I meditate, it is done with a smile.
Master Hui-Neng inspired his disciples by teaching them about "no-thought."
No-thought is the state of mind where one cannot find the word for objects he sees and his mind clings to nothing.
In contrast, Hui-Neng's description of the "pure and unattached mind" which "comes and goes freely and functions fluently without any hindrance" reminds me more of the coming and going of the flow of thoughts without doing more than returning to just breathing when their distraction leads one away from meditating.
Even if we meditate and do not achieve Nirvana in this life, it still is possible to become a Buddha in the afterlife.
Yet the Buddhist remembers that she does her mindful practice for all sentient beings. If she chanted daily even ten Buddha Recitations, then that will help her become reborn in the Pure Land of Bliss.
As long as she did this with utmost sincerity to help all sentient beings become Enlightened, and is determined to be reborn in the Pure Land, her rebirth there is assured.
If she would rather chant the Heart Sutra before meditation, and she chanted it with single-mindedness, it's said she'd discover its true meaning.
In Sanskrit, the beauty of the mantra is found in chanting "gate gate pāragate pārasaṃgate bodhi svāhā."
This mantra is pronounced as: "Guh-teh guh-teh PAH-ruh-sum-guh-teh bohd-hee swa-ha."
The Dalai Lama translated the Heart Sutra mantra as "go, go, go beyond, go thoroughly beyond, and establish yourself in enlightenment."
It's been said that all sentient beings have the potential to become buddha, for Self nature is Buddha Nature. Indeed, the Self is filled with selflessness, that sense of psychic prowess performing acts of random kindness in a friendly, loving manner.
Yet it is also empty of the self, which is depicted in Buddhism as the egocentric Monkey mind swinging from thread to thread of thought without a clear focus on the truth of one's actions, or even better, the truth of the Dharmakaya.
For Dharmakaya is but the Truth of the Tathagata that all phenomena, Buddhas and Bodhisattvas are essentially empty of permanence, being a part of the temporary nature of all phenomena. Even Buddhas and Bodhisattvas are finite despite living uncountable ages.
It is wonderful to contemplate the myriad Buddhas, bodhisattvas and the Buddhist pantheon of gods and goddesses pacified by the Buddha to protect him, the Dharma and the Sangha through skillful means.
Although my words about Buddhism may seem hypocritical for exposing the less interesting aspects of Buddhism for Westerners, it is not so.
All my words on Buddhism are inspired by what the Buddha said. For the truth is, we can become Buddhas, by going beyond an intellectual understanding of the Dharma to actually practising meditation.
Though I prefer silent Nembutsu practice of Buddha Remembrance in combination with some kind of breath meditation to prevent my chanting from annoying the neighbours! >:)
References:
Buddha nature: http://www.rigpawiki.org/index.php?title=Sugatagarbha
Eight Consciousnesses Revisited: http://gandhara.blogspot.com/2013/02/the-eight-consciousnesses-revisited-poem.html
Yogacara: the Eight Consciousnesses: http://en.wikipedia.org/wiki/Yogacara#The_eight_consciousnesses
20130121
The Bodhi Mind is Emptiness
When you contrive to eradicate all thought in your mind, this is no-thought. However, a mind cannot be empty of thought, for thought always flows through it.
Thus, the practice of no-thought is all in vain, since each thought you eradicate only leads to more thoughts to eradicate. It is like trying to find the needle in the haystack.
Indeed, it is impossible to remove all thought from the mind, just as it is impossible to stop the flow of a stream with your hands. It is this impossible task that vexes the mind, producing even more thoughts.
How vain is it then to even attempt to stop all thought in the mind!
Thus the act of emptying your mind is in vain. For your mind is already empty. It has Buddha Nature, which is emptiness itself, and is capable of achieving Bodhi Mind, which is the motivation to achieve Enlightenment with the determination to achieve Buddhahood and the aspiration to rescue all sentient beings.
Even though your mind is full of thoughts, it is empty of clinging to these thoughts.
By attempting to empty your mind of thoughts, this is clinging. By clinging, the ego arises.
For what is ego but a kind of insanity, grasping in ignorance, and always craving?
Thus, the practice of no-thought is all in vain, since each thought you eradicate only leads to more thoughts to eradicate. It is like trying to find the needle in the haystack.
Indeed, it is impossible to remove all thought from the mind, just as it is impossible to stop the flow of a stream with your hands. It is this impossible task that vexes the mind, producing even more thoughts.
How vain is it then to even attempt to stop all thought in the mind!
Thus the act of emptying your mind is in vain. For your mind is already empty. It has Buddha Nature, which is emptiness itself, and is capable of achieving Bodhi Mind, which is the motivation to achieve Enlightenment with the determination to achieve Buddhahood and the aspiration to rescue all sentient beings.
Even though your mind is full of thoughts, it is empty of clinging to these thoughts.
By attempting to empty your mind of thoughts, this is clinging. By clinging, the ego arises.
For what is ego but a kind of insanity, grasping in ignorance, and always craving?
20130120
Meditation is not Empty of Thought
Meditating until your mind is empty of thought is foolish and dangerous because you could go insane from practicing no-thought in such a manner.
Since no-thought is thought; and thought, no-thought, it stands to reason to allow your thoughts to flow, and on realizing this, tell yourself "Thinking".
Then go back to counting your breath.
If, during Nembutsu practice, you forget to chant the name of Amida, then go back to counting your breath.
When you desire to burn evil karma and accumulate the merit of good karma, return to chanting the Nembutsu.
Meditation is all about mindfulness. What is mindfulness? Mindfulness is Buddha Remembrance. For when you chant the name of Amida, your mind is full of the Buddha. This is what Buddha Remembrance means.
Buddha Remembrance consists of chanting the name of Amida (Nembutsu). Even the Sixth Patriarch of Zen Buddhism practiced it.
Therefore Zen Buddhists who decry Pure Land practice within their tradition, calling it a cheat and promoting attachment of reward i.e. rebirth in the Pure Land of Bliss, are ignorant of the Sixth Patriarch's endorsement of Buddha Remembrance.
Since no-thought is thought; and thought, no-thought, it stands to reason to allow your thoughts to flow, and on realizing this, tell yourself "Thinking".
Then go back to counting your breath.
If, during Nembutsu practice, you forget to chant the name of Amida, then go back to counting your breath.
When you desire to burn evil karma and accumulate the merit of good karma, return to chanting the Nembutsu.
Meditation is all about mindfulness. What is mindfulness? Mindfulness is Buddha Remembrance. For when you chant the name of Amida, your mind is full of the Buddha. This is what Buddha Remembrance means.
Buddha Remembrance consists of chanting the name of Amida (Nembutsu). Even the Sixth Patriarch of Zen Buddhism practiced it.
Therefore Zen Buddhists who decry Pure Land practice within their tradition, calling it a cheat and promoting attachment of reward i.e. rebirth in the Pure Land of Bliss, are ignorant of the Sixth Patriarch's endorsement of Buddha Remembrance.
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