If you guys are interested, this is the course link. It is short but extremely worth the time.
Where can I find the meaning of Samvatsari Atichar Sutra online? I am unable to find any resource.
Can anyone share the link?
In case anyone wants to know, I've watched seasons 1 through 14 (as those are the only ones available on Canadian Netflix) and carefully recorded the names of all of George Crabtree's aunts. They are, in alphabetical order:
- Amaryllis
- Aster
- Azalea
- Begonia
- Bryony
- Clematis
- Dahlia
- Daisy
- Fern
- Hyacinth
- Iris
- Ivy
- Magnolia
- Marigold
- Nettle
- Petunia
- Primrose
- Rose
- The nameless "my aunt" who is mentioned in the first several episodes of season one, and sporadically throughout the series
>"Those who practice concentration (dhyana)
>For tens of eons
>May abide in the taste of concentration,
>But will not be known as adepts at concentration.
>
>Yet those who do not conceive—whether inwardly or outwardly—
>Of any phenomena at all
>Have unsurpassed concentration,
>And are called adepts at concentration."
-The Question of Ksemankara, tr. Dharmacakra Translation Committee
One of the points I have made time and time and time and time and time and time again is that Zen's entire rhetoric is not very subversive at all, but rather is grounded thoroughly in the rhetoric and ideas of the Mahayana sutras.
Lots of people on this subreddit think that Zen's rhetoric about dhyana is unique in how it de-emphasizes standard concentration practice. This quote shows that it's not. What a surprise; Zen aligns with the Mahayana sutras once again.
If you're here to pose and be angry, go away. If you're here to discuss this without resorting to character attacks or role-playing enlightenment, welcome.
Life which is all inclusive, is so magnanimous to give each piece of life an individual experiencial share of its own part. Isn't it true that by not being conscious, we are actually suffering our super- freedom?? ....
This is my take of these lines.
Let me know what kind of impact these lines have on you.
No solo afana, toquetea o rompe los paquetes sino que ahora cuando detectan que se trata de la renovacion del plastico de la tarjeta... te llega al mail perfectamente en sincro un hermoso y muy cabeza de termo phishing.
https://preview.redd.it/qwbi5b96abb81.png?width=558&format=png&auto=webp&s=e452e7891754a99c1e50d8e2ab932755e7ece957
https://preview.redd.it/yib5rzjgabb81.png?width=1876&format=png&auto=webp&s=1f8dd814b343b0376cd80a045f10722628c5c998
We held one another tightly as the knowledge that we had escaped the blast radius, but not the radiation zone ran through our minds.
Tadyathā means “it is like this,” indicating that all things of saṃsāra and nirvāṇa are the same in essence: they are the same in being unobservable, they are the same in being indivisible, and they have the same unchanging nature.
Oṃ means that whatever appears as the five poisons within the perception of saṃsāra, and all that appears as the five buddhas of the five families at the time of fruition, appears only to a mistaken mind and cannot be perceived in reality.
Gate gate. In realizing that wisdom does not abide anywhere else, one has gone—gate—to the other shore and reached fruition for one’s own benefit. One has likewise also traversed the bhūmis—gate—for the benefit of others.
Pāragate means that one has reached the highest possible goal for one's own benefit and there is nothing to hope for elsewhere.
Pārasaṃgate means that the highest and most exalted benefit of others has been perfected, arising from the compassion focusing on sentient beings. One who has reached perfection in this will manifest as a nirmāṇakāya to those who have purified their karma, and as a saṃbhogakāya to those who are of pure nature.
Bodhi is the quality of unceasing compassion, appearing as the meaning of the perfection of wisdom to beings.
Svāhā means that minds are naturally liberated. That is to say, they are liberated by their very nature. There is nothing else to seek, no essential instruction other than this.
(From Unravelling Mantra’s Meaning in The Heart of Wisdom Sūtra, purported to be by the Dzogchen master Śrī Siṃha)
1 Gone, gone...
2 Gone beyond...
3 Completely gone beyond...
Here is a passage from folio 19A of the Buddha-piṭaka-duḥśīla-nigraha-nāma-mahāyāna-sūtra ("The Mahayana sutra called 'Ending Bad Discipline', from the Buddha-Pitaka"). My translation. Discussion will follow.
>Shariputra, what is mindfulness of the Buddha? To see that entities are absent is called 'mindfulness of the Buddha.' The Buddha, furthermore, is unfathomable. Having no equal, the mind connected to thusness is called 'mindfulness of the Buddha.'
>Shariputra, what is the mind connected to thusness? The Buddhas and bhagavans are the absence of thought, non-conceptuality, [and] the absence of thought and conceptuality; in that way, [there is] 'mindfulness of the Buddha.'
>By seeing one's nature, one sees the Buddha. What is seeing one's nature? To see that entities are absent, and to see the absence of entities, is mindfulness of the Buddha.
Discussion
Sometimes people who are mainly familiar with the Pali canon are a bit surprised by traditions like Zen, which seem to leave behind a lot of familiar doctrines (e.g. the 4 noble truths, the 8-fold path) in favour of radical re-interpretations of doctrine.
However, as this and other "Zen and the sutras" posts try to show, a lot of Zen terminology (e.g. "see one's nature"), points of emphasis (e.g. non-conceptuality), and general doctrinal attitudes (e.g. reducing everything to a single meaning, namely awakening to emptiness) are found throughout the Mahayana sutras. Unfortunately, most of these sutras are untranslated, and are not publicly discussed as often or as easily as Theravadin suttas.
So, I hope that by sharing more about the Mahayana sutras, people will start to have a better context for understanding what Zen is doing.
Me saying that means that I'm not transphobic.
Now that we've agreed that I'm not transphobic, let's discuss about why we should exclude trans people from society !
There was a recent post talking about the meaning of the word zen. I figured I'd post up what one of the patriarchs of the zen school is purported to have taught about the word.
>"To begin with Dhyāna, Hui-neng's definition is: 'Dhyāna (tso-ch'an) is not to get attached to the mind, is not to get attached to purity, nor is it to concern itself with immovability.... What is Dhyāna, then? It is not to be obstructed in all things. Not to have any thought stirred up by the outside conditions of life, good and bad - this is tso (dhyāna). To see inwardly the immovability of one's self-nature - this is ch'an (dhyāna).... Outwardly, to be free from the notion of form - this is ch'an. Inwardly, not to be disturbed - this is ting (dhyāna).
>'When, outwardly, a man is attached to form, his inner mind is disturbed. But when outwardly he is not attached to form, his mind is not disturbed. His original nature is pure and quiet as it is in itself; only when it recognizes an objective world, and thinks of it as something, is it disturbed. Those who recognize the objective world, and yet find their mind undisturbed, are in true Dhyāna.
>-D.T. Suzuki, The Zen doctrine of no-mind (p.33-34)
I wished white lines innumerable
to quell the ceaseless ache,
I clenched my jaw and paced my floor
and watched them take and take.
I wished blue pills forever,
nevermind the dips;
I ate "happy" with my nose,
yet prayed for still, cold lips.
Feedback https://www.reddit.com/r/OCPoetry/comments/qw9s5a/that_kiss/hl449ow/ https://www.reddit.com/r/OCPoetry/comments/qwlwos/drowning_in_the_absence_of_you/hl403e0/
If you guys are interested, this is the course link. It is short but extremely worth the time.
