Steve,
I apologize that the question I asked did not at all capture what was on my mind. My question is: Ramana Maharshi's "I am" practice and zazen can both lead to a non-dual and no-self state of experiencing reality. Therefore can it be said that that these two practices lead to the same or to similar states of awakening? Thanks, ED --- In [email protected], "SteveW" <eugnostos2000@...> wrote: > > > > > Hi ED. Well, I would like to point out that the Lankavatara Sutra, which Zen people generally approve of, denies the existence of a Universal Self. Advaita Vedanta people generally assert that the Self is Nirguna, without qualities, while the Awakening of Faith Sutra, which Zen people generally endorse, asserts that Suchness is endowed with all good qualities. This would seem to be a contradiction. As to meditation, or at least zazen, obviously Zen teachers promote the practice, although they will sometimes say that there is not necessarily a causal relationship between zazen and satori. Even in those Non-Dual Hindu traditions that speak of Self, there is no final agreement. Advaita Vedanta asserts that the world is an unreal appearance superimposed upon the face of Being, while Kashmir Shaivism asserts that the world is real, but not separate from consciousness. > The Mahaparanirvana Sutra, another sutra that Zen people generally like, also agrees with the Awakening of Faith sutra in regards to the inherent good qualities of the Mahatman (Great Self) of the Buddha. > Steve > > Mike, Bill, Steve and All, > > > > In your judgment, is the perspective of Zen on meditation practice the > > same as, similar to or different from that of Ramana Maharshi? > > > > --ED
