•zen mind is direct experience of reality with one’s being, body and senses
•The question "what am I?" invites practitioners to let go of conceptual thinking and return to the direct experience of their own existence.
•In the beginner’s mind there are many
possibilities, but in the expert’s there are few.
•When we inhale, the air goes in to the inner limitless world. When we exhale, the air goes out to the outer limitless world. If you think, “I breathe,” the “I” is extra. There is no you to say “I.” What we call “I” is just a swinging door which moves when we inhale and when we exhale.
•big mind consists of many experiences of the small mind. Big mind is not judgmental, it takes things as they are with no regard to the past experience. There’s no good or bad for the big mind
•any action, effort we make creates waves (thoughts) in our mind
•Those who can have perfect zazen usually take more time to obtain the true way of it, the marrow of Zen. But those who find difficulties in practicing Zen can find more meaning in it. Sometimes the best student may be the worst one, and the worst student can be the best one.
•Shoshaku jushaku is a Zen teaching is often translated as "mistaking the finger pointing at the moon for the moon itself." It illustrates a common tendency of human beings to get caught up in concepts and symbols, rather than experiencing what they represent. There is an emphasis on going beyond intellectual understanding, and encouraging direct, experiential insight into the nature of it.
•When you are tired of zazen, or when you are disgusted with it, you should recognize this as a warning signal. You become discouraged with your practice when your practice has been idealistic. You have some idea how the practice should look like, and for you it is not good enough.
•Not by reading or contemplation of philosophy, but only through practice, actual practice, can we understand what Buddhism is.
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karishatim2 июня 202315