Mike, Again you fail to understand the meaning...
Edgar On May 16, 2013, at 9:05 PM, [email protected] wrote: > Merle, > > Well it seems on this forum that if you've ever tasted sweet strawberries you > weren't practicing Zen... Talk about blind dogma! > > Mike > > > > Sent from Yahoo! Mail for iPad > > From: Merle Lester <[email protected]>; > To: [email protected] <[email protected]>; > Subject: Re: [Zen] Re: Advaita > Sent: Thu, May 16, 2013 10:33:24 PM > > > > lucky you mike...sweet strawberries... the sweetest i ever tasted was in > helsinki finland in may 2005.. have yet to find any to compare..merle > > > Edgar, > > Yet it _does_ taste so sweet... > > Mike > > > Sent from Yahoo! Mail for iPad > > From: Edgar Owen <[email protected]>; > To: <[email protected]>; > Subject: Re: [Zen] Re: Advaita > Sent: Thu, May 16, 2013 2:11:24 PM > > > Mike, > > All the forms of the world are Buddha Nature and that includes strawberries... > > However the taste of the strawberry is in your mind, it's a form carrying > information about how your biological organism relates to the form of the > strawberry... > > Edgar > > > > On May 16, 2013, at 9:27 AM, [email protected] wrote: > >> >> Bill! >> >> Yet the strawberry tastes so sweet! I just feel that your description of >> Buddha Nature just doesn't seem to engage with life (and yet I know that as >> 'Bill!' you do!). I think it goes back to the feeling I have that what you >> say about Buddha Nature, although correct, only focuses on the Absolute. >> Life is recognising both the relative and absolute as truth. Who wouldn't >> want to enjoy the taste of a strawberry! >> >> Mike >> >> >> Sent from Yahoo! Mail for iPad >> >> From: Bill! <[email protected]>; >> To: <[email protected]>; >> Subject: [Zen] Re: Advaita >> Sent: Wed, May 15, 2013 8:18:46 AM >> >> >> >> Mike, >> >> What you are asking about is the very essence of zen, IMO. >> >> Non-dualistic (holistic) experience is the very essence of shikantaza and >> Buddha Nature as far as I'm concerned. All zen teaching techniques >> (counting breaths, koans, chanting, bowing, samu, kinhin, etc...) are >> employed to do one thing: stop your intellect from creating the illusion of >> duality. >> >> When you are able to do this, to wipe away all illusions, what is left is >> Buddha Nature or just holistic experience (sensual). There is no >> subject/object split. There is no observer/observed, no >> experience/experience. There is Just THIS! >> >> For example when you bite into a lemon there is no you/lemon split, no >> taste/smell split, no sour/sweet split, no lemon/other fruit split. There >> is Just THIS! It's later when your intellect kicks in and you start >> perceiving (rather than just experiencing) that you start assigning >> categories like lemon, yellow, sour, etc... >> >> That's what I mean by 'no observer' and that's what 'shikantaza' means by >> 'just sit', and 'clear mind' or 'no mind'. >> >> If you'd like to read in more detail what I think about this you can go to: >> The Origin of the Illusion of Self which is about the dualistic illusion of >> self/other. >> >> ...Bill! >> >> >> --- In [email protected], uerusuboyo@... wrote: >> > >> > >> Bill!, >> >> I'm interested in your point that there is no observer when sitting >> shikantaza. If so, are all sensations in the body-mind not experienced? If >> they are experienced, who or what is experiencing them? >> >> I'm also interested in other member's perspectives on this when they get >> passed the "He said - she said" current thread.. >> >> Mike >> >> Sent from Yahoo! Mail for iPad >> > >> > > > > >
