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Thread: Bodhisattva-Basics

  1. #1


    In this thread we will explore a few aspects of Boddhistava practice.

  2. #2

  3. #3
    Thank you, Taigu, for this wonderful teaching. It is very helpful to me and understanding my thoughts and how I make things worse for myself. It's nice to know I have a choice....now, just to put it into action, right? Peace, Saij

  4. #4
    These are wonderful Taigu ... Many thanks.

    倫道 真現

    As a trainee priest, please take any commentary by me on matters of the Dharma with a pinch of salt.

  5. #5
    Thank you teacher.

    "Recognize suffering, remove suffering." - Shakyamuni Buddha when asked, "Uhm . . .what?"

  6. #6
    Yes, some wonderful advice in all of these. Many thanks, Taigu.


  7. #7
    Thank you, Taigu. Such wonderful gems.

    And I sweep...

    Sent from my iPhone using Tapatalk - now Free
    Shinjin datsuraku, datsuraku shinjin..Body-mind drop off, mind-body drop off..

  8. #8
    Taigu this was a wonderful teaching, and I appreciate your willingness and courage to do so in such a personal way.

  9. #9
    Thank you Taigu



    Sent from my SGH-I337M using Tapatalk
    I am a student at Treeleaf. Please take what I say with a grain of salt. Gassho

  10. #10
    Dear Taigu,

    Thank you for the valuable teachings and 'tool box'. Although I am a novice, i am already seeing an increased ability for pausing, observing, acknowledging thoughts and feelings and even in some cases avoiding to act on these. When able to create the space I have been able to 'catch myself in the act' as it were and observe.

    However, in instances of heated discussions where in hindsight i felt i needed to retaliate, I have not been so succesful. Perhaps this is due to a feeling of being under attack or of not being acknowledged...

    Which would be the best tool in such a situation?



  11. #11
    The best here, Eugene, is not to start retaliating. Once you are caught, you may not be able to pull back.



  12. #12
    You are absolutely right.

    thank you so much,

  13. #13
    Taigu -- thank you. These are some very valid, to-the-point lessons here. Real gems, especially your final line in the final video: "There is nothing wrong with your thoughts. But believing them makes a very sad life." And your analogies are delightful. Not focusing on a single thought and instead opening ourselves "to the vast scenery of the sky" is deeply evocative.

    I know these videos are from a while ago, but I was wondering if I might ask you to clarify a couple of points?

    You talk about the negative emotions that our thoughts can trigger -- anger, depression, stress -- and offer some valuable strategies for accepting those emotions, holding them without judgement and acknowledging them. I think your daily mantra of, "It's OK not to be OK," is a beautiful path to self-compassion. You suggest questioning the emotion, asking, "It it real, is it true?"

    I may be over-intellectualizing here -- one of the symptoms of having a very developed inner-voice -- but isn't asking the question invoking thinking, cultivating the very mental process we want to allow to recede into the background in the daily practice of zazen?

    Also, perhaps you could elaborate on what you mean by thought and emotion, as in part of this video, you use the terms interchangeably.

    Naturally, I imagine these answers lie within my own practice of zazen, and will become clearer with time. But you and Jundo manage to put these concepts so concisely, it would be educational to hear you talk a little on them, when you have time.

    Again, many thanks for these inspirational and touching lessons. Gassho.


  14. #14
    Hi Cliff,

    ( beautiful name, really)

    In sitting, in just sitting, we do not add to the acceptation of here and now. We let thoughts arise and vanish without challenging their reality with the razor blade like and very sharp inquiry, giving them space, letting them roam we are actually sky-like filled with clouds. Of course once we identify or play with a single thought, the very wide and wild and raw open perspective is kind of lost as we focus on a particular element of the broad scenery. In life, wherever you are, train, work, streets, restaurant, you might of course go there, in shikantaza mode, in that non dual space that cuts through every confusion on the spot as it makes the whole scenery bloom to its full and boundless expanse. This instant zazen is always available. AND you may indeed use the thinking process itself to undermine the confusion that results from believing in your thoughts ( which is partly the actual way a koan might wipe the miror and make you freely reflect all things without being a single one) inquiry such as: is this real? Statement like: no big deal are dualistic tools for a non dualistic realisation. You see, one of the challenges and real wonders of Buddhist practice is the fact that the dual and relative ( words, actions and the likes ) are used to point at , and not only point at in the Zen path, to embody the non dual and absolute. Lex Hixon in the transmission 43 of Keizan Denkoroku, record of the transmission of the light, that I am busy translating in French for French publisher puts it very clearly: as soon you penetrate the non dual you may pick up and use dualistic tools to express fully the Buddha Dharma. Making a disctinction between dual and non dual would be at that stage very dualistic. This is why we are not drunk with the oneness of Advaita ( i love and respect Advaita but Advaita is another path) , saying one with is already dualistic. We express this as neither one nor two and then, Bob is your uncle as they say in Britain.



  15. #15
    Ah, Taigu, again many thanks. This has brought me so much clarity! I really appreciate you taking the time to spell this out.

    Sent from my SPH-L720 using Tapatalk

  16. #16
    Thank you Taigu for these personal and powerful teachings from your awakened heart of experience.


    Sent from my iPhone using Tapatalk

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