Zumindest wenn man an Glaubenssätzen und Dogmen hängt..
Beiträge von Horin im Thema „Habt ihr ein Bodhisattva-Gelübde abgelegt?“
-
-
weil wir uns zu gerne in den Formen verlieren, uns mit ihnen identifizieren. Dabei heisst es nicht dass das Relative schlechter ist als das Absolute, wir können das Absolute in der Welt der Formen erkennen:
In my last post i wrote that we respond to our perception. I want to go a little further into that matter today. If we say all we perceive is a reflection of our mind/conciousness, there is nothing to find thats not our mind. No matter where we go, how far we travel, we wont find anything thats not our mind. If we perceive a thought, it appears in our mind. Same. With sensations, feelings, sounds, smells…whatever! We perceive the result of some process. There is no possibility to find out how the world outside of us really is.[...]
Everything is mind because all we perceive is a reflection in our conciousness, impermanent and without an inherent self, including the states of mind we experience.
But also there is nothing like mind because itself is just another concept, an idea arising. Discriminating thoughts are also just appearing in mind. Huike asked bodhidharma to help him silence his mind, so bodhidharma invited him to bring him his mind. Of course huike couldnt find it. He recognized its just empty. All is just a reflection.
Letzlich ist das darüber philosophieren ebenso sich in dem Formen zu verlieren:-)
-
@Sungi
Es ist nicht so, dass wir irgendeinen Geisteszustand als Nirvana ernstnehmen können, natürlich gibt es Einblicke in unsere wahre Natur, aber jeder Zustand ist vergänglich.
Nirvana ist meiner Meinung nach eine Seite der Medaille, Samsara die andere.
Ebenso ist Nirvana nicht getrennt von unserer wahren Natur sondern ebendies..daher gibt es dies nicht zu durch einen Prozess zu erreichen. Es ist bereits. Nur sind wir durch Ignoranz und Verblendung getäuscht und produzieren unser wigenes Samsara...
Ich möchte wieder einen Artikel von mir zitieren, welcher dies aufgreift:
[...]
i remember when the first experiences of bliss, no-thought and the feeling of interconnectivity came up. i really thought that these must be some kind of enlightenment and i tried to hold them tight. sure, they ceased and i suffered because i chased this states of mind. every time i experienced them again it was full of joy and i was sure, that i finally reached the goal. no, these state again came and went. i felt like an addict and was very confused.
[...] helped me a lot to drop all this ideas i had and i learned to sit with another attitude. i dropped the idea of development and process in meditation also the attachment to specific states of mind. now i think its less important to have times that feel good but to accept all states of mind as they are. while sitting, we experience all kind of states, sensations, feelings, thoughts, all conditions arise and fade, its the nature of everything that exists that its impermanent. also everything is just an empty appearance, if we dont grasp anything it will pass by like a cloud in the sky. but if we pay attention to it, grasp it or even try to push it away, we left meditation. the core of shikantaza, just sitting is, not to focus anything but allow everything to come and go. we dont touch anything nor reject it. not to have a focus does not mean that we try to avoid things like thoughts to come up. sometimes a thought is popping up, sometimes there is a sound we hear. another moment there may be a sensation. we dont do anything but just sit within an open, spacious, choiceless awareness through all conditions whether they feel good or bad. we dont control nor force anything.
master dogen emphasized not to discriminate. so its perfectly okay, if we are tired, full of thoughts, experiencing bliss and joy, satori, whatever. theres no good nor bad, its not the point to cultivate some state nor expect any merit out of meditation but to be with whatever arises. we doesnt matter at all. the only thing that matters is to sit immovable like a mountain. let the clouds pass.
i think that what dogen meant with “practice-enlightenment”. theres is no difference. when we sit we already arrived, this is already the actualization of enlightenment. there is nothing more to reach. what could be reached at all? even the idea of enlightenment or nirvana is just another cloud. if we discriminate we lose ourselves in samsara, we are getting lost in our thoughts, opinions, judgements, decisions
-
du hast irgendwelche Vorstellungen von Nirvana als ein Ziel einer Reise.. dabei ist Nirvana jeden Schritt der ziellosen Reise erfahrbar.
-
es mag merkwürdig scheinen, wenn man es nicht richtig versteht, @Sungi
Okumura hat in Living by vow das Bodhisattvagelübde sehr gut erklärt..
Zusammenfassend habe ich folgendes geschrieben:
[...]
Okumura roshi has noticed, that it is for sure impossible to save all the sentient beings if they are numberless. Even desires, or sometimes translated as confusions are countless or inexhaustable. So okumura said its also logically impossible to put them to an end.
he pointed out that these vows are originally were connected to the four noble truths:
I vow to enable people to be released from the truth of suffering.
"I vow to enable people to understand the truth of the origin of suffering.
I vow to enable people to peacefully settle down in the truth of the path leading to the cessation of suffering.
I vow to enable people to enter the cessation of suffering, that is, nirvana."Okumura said while this vow relates to already enlightened beings (The I in these vows is already free of suffering and settled down in practice [the four noble truths]), the version above relates to non-enlightened beings, because there are still inexhaustable confusions and delusions and something to learn. It has not yet attained the way.
Okumura said “Its not a vow to help others to be released from inexhaustible desires […] we still suffer but we vow to save all beings.” Also okumura continues that we have inexhaustible desires but we vow to put them all down. There are boundless dharmas, so much to learn and practice, yet we make the effort to master them all. We realize the practice is endless, so we will practice endlessly…
I think thats an important point especially when we keep dogens practice-enlightenment in mind. We cannot seperate practice from enlightenment. I have wrote about it in the previous post. So when we actualize awakening in practice its important as a bodhisattva to return into the world, on the market place. Also we should not seperate practice from daily life activities.
Dogen wrote:
"Theres no beginning to practice nor end to enlightenment. There is no beginning to enlightenment nor end to practice."
And so is the bodhisattva vow: we vow to reach the impossible. We wont fulfill the vow!
We will eternally practice, learn, try to put the desires down and to save the sentient beings. Okumura pointed out that we shouldnt compare our practice, our understandings or our achieve with those of other people. A competitive mind is based on the ego. It will lead to a selfish view, arrogance and attachment.
When we realize that our goal and our practice is eternal, endless and absolute, said okumura, there is nothing to compare. Compared to the infinite, absolute, we are zero!
All we do is to keep practice our vow in any aspect of our life. So we help all the beings in any aspect. With that attitude we go through every condition and circumstances.