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Another Example of Denatured Naturalized Buddhism

Re: Another Example of Denatured Naturalized Buddhism

Postby Gregory Wonderwheel on Sun Jul 14, 2013 8:09 pm

jiblet wrote:I see the diversity of Buddhist practice and theory as an indication of its breadth and depth – a reflection of the breadth, depth and variety of humanity itself - rather than an indication of the shortcomings of certain of its adherents, admirers and practitioners. I don't see what's gained by doing that.

Which is not to say that all forms and expressions of Buddhism are to be uncritically accepted by every self-identified Buddhist. No one's holding a gun to anyone's head. You pays your money. You takes your choice.

I agree with both sentiments. For me the concern is that diversity of practice is not confused with uncritical acceptance of every version that purports to be Buddha Dharma.

In the accomodation of Buddha Dharma to China, the terms such as "nature" and "Tao" were adopted to convey the meaning of Buddha Dharma to China. This didn't mean that Buddha Dharma was being "influenced" or "changed" by Taoism or Confucianism. It is this idea that when Buddha Dharma adopts language frames in order to communicate with an indigenous population that therefore Buddha Dharma must adopt those frames and reduce itself to those frames is what I find objectionable and worthy of push back.

_/|\_
Gregory
Why you do not understand is because the three carts were provisional for former times, and because the One Vehicle is true for the present time. ~ Zen Master 6th Ancestor Huineng
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Re: Another Example of Denatured Naturalized Buddhism

Postby Gregory Wonderwheel on Sun Jul 14, 2013 8:28 pm

desert_woodworker wrote:One of the notions I came up with a long time ago when I was beginning formal practice seems a little trite now, and is definitely not a full characterization, but I think I was on to something. I'll just state it, then back away from it with a minimum of comment. I'll put the full thought in quotation marks, just as I used to consider it:

"Western philosophy describes what is noted when the mind is moving;
Eastern philosophy (say, Buddhadharma) describes what is noted when the mind is not moving."

Today, I'd add or substitute something about there being no mind, in the second line.
I'd leave the first line intact.

Of course I'm wrong in the second line, as at least Yogacara treats the mind from the point of view of delusion.

--Joe


The question of moving and not moving, or the immovable, has a long pedigree in the Buddha Dharma. A Zen perspective is seen in a koan about it. The word I've translated as "activity" can also be translated as "moving."

This is Case 75 from the collection The Record of the Temple of Equanimity (A.K.A. Book of Serenity), "Ruiyan’s Constant Principle."
Raised: Ruiyan asked Yantou, “So what is the root’s constant principle?”
Tou said, “Activity!”
Yan said, “At the time of activity what’s it like?”
Tou said, “One does not see the root’s constant principle.”
Yan stood still thinking.
Tou said, “If you agree, then you have not yet escaped the sense organs and dusts. If you don’t agree, you immediately sink into endless birth and death.”

(Note, "the sense organs and dusts" together are the 12 ayatanas).


Ruiyan (Yan) expected Yantou (Tou) to say the constant principle at the root is "inactivity" or "the unmoving" because otherwise it would not be "constant," but Yantou threw the Zen curve ball at him. The root principle and its function are not dual.
So Ruiyan asked if the principle is activity, then what does activity itself look like? Yantou through the fast ball past him saying in effect the purity of the Dharmakaya is beyond perception of such things as the the activity of purity or impurity or moving or not moving.

_/|\_
Gregory
Why you do not understand is because the three carts were provisional for former times, and because the One Vehicle is true for the present time. ~ Zen Master 6th Ancestor Huineng
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