Well, I don't think that "zen" dismisses the powers at all .
It dismisses makyo, which develop at early preliminary stages while seated, and
before awakening. After awakening, we use everything freely, because it is our
natural complement, our natural human inheritance.
Zen teachers simply urge us not to dwell upon the powers, and urge us not to
exploit them. I think all the Buddhist schools urge us not to exploit them,
except perhaps the more esoteric and tantric schools.
And of course Buddhist enlightenment matters!, to put a positive spin on your
opening doubt. It is one of the three pillars of zen, for example, and it is
the result toward which all the practice of zen is dedicated. Because ...upon
awakening, and after awakening, Wisdom and Compassion arise and operate freely.
For that free operation and function, awakening is needed, as are practices
which maintain awakening. In zen practice, there are practices to be used
before awakening, and after awakening.
Others here have emphasized the value of, and need for, Purification, in order
to help practice to succeed. I add my voice to theirs on that matter, because
purification is so neglected in the West, or at least, western teachers seem
not to have not learned enough about it in order to teach about it. And I
think Chinese teachers stress it much more (properly) than Japanese teachers
do, or their western successors.
I need help to understand your last sentence.
--Joe
> mike brown <uerusuboyo@...> wrote:
>
> If 'Buddhist Enlightenment' matters at all, then how does Zen compare to the
> Sutras where the Buddha claims the jhanas are a necessary attainment towards
> Enlightenment (Something Zen dismisses as 'mayko')? I still see upaya as
> fundamental in explaining the inclusiveness of many different paths to the
> truth.
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