Hello Mayka and Bill,
I apologize for cut in and threw words at you. Words are just not my forte.
If my words did appear to be arrogant, please forgive me. It is not my intent.
Besides, what I am trying to say are quite difficult to be clarified with
words. Mayka's effort in trying to keep words simple are well respected. I
shall keep that in mind.
Mayka <[EMAIL PROTECTED]> wrote: Dear Donald:
Please do save us from all that comparations and continuos
arrogance. In this particular list, I have found extremely difficult
an easy communication. The more simple things said most of the times
became a verbal competition and because my Englis is atrocious I do
tend to get entangled with the words.
You should give a lot of more insight coming from yourself experience
rather than a rain of words that you have borrowed from someone else.
I was trying to establish with Bill his way of understanding the
practice and because of that words got entangled, and so what it is
--- In Zen_Forum@yahoogroups.com, donald hwong <[EMAIL PROTECTED]>
> Good morning Bill,
> Mayka's answer typifies one of the major difference between a
Chinese Linage and wester Zen. This is what I have discovered after
learning about Zen in English.
> Most of the Chinese Buddhists believe our Buddha nature are within
us, but only through Chan practice can we rid of karma and let it
> A Chan practitioner means in Chinese to cultivate Bodhisattva Heart
and to act in Bodhisattva way - a cycle fine-tunes each other
until "everything" is consummated, satisfied and fulfilled. Which is
the Third Practice in our school.
> While a meditative practice based on Chi enable the practitioner to
be connected with the universe, it constantly feeds the practitioner
with life force and wisdom far beyond his mental capacity.
> Chi foundation seems to be another major difference between a
Chinese Chan practitioner and a western one. When BodhiDharma taught
for the first time in China, at Shaolin, both Motion Chan and Sitting
Chan, the only common thread of the two is the cultivation of the
> Without Chi, there is no power to transform a person. Without Chi
the entire practice becomes a mental interpretation of the experience
instead of the experience itself.
> This may be why the foundamental Buddhism of karma and cause and
effect is not a major teaching in western Zen, because there is no
practice to support it.
> These are just my personal observations after discussion with
several western Zen priests.
> Do let me know your comments.
> Mayka <[EMAIL PROTECTED]> wrote: Bill
> > Why do you believe you are not a living Buddha yourself, and
> there is
> > nothing else that you need to become? .Bill!
> Mayka answers:
> A real living Buddha has free his/her mind and I haven't achieved
> yet. So, I can not call myself a living Buddha but someone with
> aspiration of being a real living Buddha.
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