Ahhh, Bill, Thank you. I guess that you noticed that dictionary is not
in my habits.
"in" means not. "suffer" means pain. So "in-suffer---" means no pain.
hahaha.. Oh, English, English.
No wonder I like Chinese better... Have a nice day...
Be Enlightened In This Life - We ALL Can
http://chanjmjm.blogspot.com
http://www.heartchan.org
On 3/4/2011 12:55 AM, Bill! wrote:
JMJM,
I would have thought ED would have jumped on this one and would have
already listed 48 links to the definitions.
'Insufferable' means 'unendurable' or 'intolerable'. In the way I used
it, it means 'excessive' or 'unrelenting'. I'm basically saying that
he is trying to use his reasoning or thinking too much. He is trying
to 'understand' zen/Chan, to catergorize and define everything.
Also, if you haven't already noticed, I sometimes us hyperboles
(exaggerated speech) to describe things. Don't ever take me too seriously.
...Bill!
--- In Zen_Forum@yahoogroups.com <mailto:Zen_Forum%40yahoogroups.com>,
Jue Miao Jing Ming - 覺妙精明 <chan.jmjm@...> wrote:
>
> What does "insufferably" mean? :-(
>
> Be Enlightened In This Life - We ALL Can
> http://chanjmjm.blogspot.com
> http://www.heartchan.org
>
>
> On 3/3/2011 4:57 PM, Bill! wrote:
> >
> > ED,
> >
> > You are insufferably analytic!! Stop!!!!
> >
> > 'Mindfulness', if used to describe Buddha Mind or Pure Awareness, is
> > not made up of 3 or 9 or 847 states! It's not divisable into states!
> >
> > If you want to understand satori you're on the wrong track. You can't
> > UNDERSTAND satori because it is beyond (or before) the realm of
reason.
> >
> > If on the other hand you want to EXPERIENCE satori, then all you need
> > to do is sit (zazen). And yes, maybe you don't even need to do that.
> > If I were your teacher I'd recommend koan study for you. You need
> > something to breakdown that analytical streak of yours (in my
opinion).
> >
> > ...Bill!
> >
> > --- In Zen_Forum@yahoogroups.com
<mailto:Zen_Forum%40yahoogroups.com>
<mailto:Zen_Forum%40yahoogroups.com>,
> > "ED" <seacrofter001@> wrote:
> > >
> > >
> > >
> > >
> > > Mike,
> > >
> > > Is the following set of statements more acceptable to you?
> > >
> > > --ED
> > >
> > > PS: The post is, naturally, addressed to all.
> > >
> > > -----
> > >
> > > Mindfulness in the present moment is the simultaneous existence
of three
> > > states:
> > >
> > > (1) A clear and bright awareness of experiences in the present
moment
> > >
> > > (2) A non-grasping and non-pushing-away of these experiences,
without a
> > > sense of I/me/mine, or of subject/object
> > >
> > > (3) Nothing else exists in the mind, and in paricular no thoughts,
> > > judgments or evaluations
> > >
> > >
> > >
> > > Comments:
> > >
> > > Mindfulness, imperfect to begin with, is a method.
> > >
> > > Perfect mindfulness is a goal.
> > >
> > > Perfect mindfulness is the outcome of much practice of perfect and
> > > imperfect mindfulnes over shorter time intervals.
> > >
> > > Continuous perfect mindfulnes is the equivalent of ????? in Zen?
> > >
> > > Is 'shikantaza' none other than mindfulness on the zafu?
> > >
> > >
> > > --ED
> > >
> > >
> > >
> > > --- In Zen_Forum@yahoogroups.com
<mailto:Zen_Forum%40yahoogroups.com>
> > <mailto:Zen_Forum%40yahoogroups.com>, mike brown <uerusuboyo@> wrote:
> > > >
> > > > ED,
> > > >
> > > > I think you're right on the button with number (1) and the all
but the
> > > last
> > > > sentence of number (2), because we always have the awareness
of 'I am'
> > > (unlike
> > > > mindfulness which comes and goes ie, a mental state).
> > > >
> > > > I think shikentaza is mostly about mindfulness on the mat, but
it's
> > > also about
> > > > being non-judgemental about anything that comes up while you're
> > > sitting. Sartori
> > > > is much more about the waking up to awareness than awareness
itself.
> > > >
> > > > Mike
> > >
> > >
> > >
> > >
> > > > Mike, here's my take:
> > > > Mindfulness in the present moment is the simultaneous
existence ofÂ
> > > two states:
> > > > (1) A clear and bright awareness of experiences in the present
moment
> > > > (2) A non-grasping and non-pushing-away of these experiences,
without
> > > a sense of
> > > > I/me/mine
> > > > Mindfulness over a time interval is mindfulness in every
instant of
> > > that time
> > > > interval.
> > > > Being mindful over long time intervals eventually merges into
a state
> > > of
> > > > continuous 'pure awareness'.
> > > > ----
> > > > Two questions:
> > > > Is 'shikantaza' none other than mindfulness on the zafu?
> > > > Is the state of 'pure awareness'Â identical with the state of
> > > satori?
> > > > --ED
> > >
> >
> >
>
