Wanting Enlightenment Is a Big Mistake: Teachings of Zen by Jon Kabat-Zinn, Hyon Gak

By Jon Kabat-Zinn, Hyon Gak

An immense determine within the transmission of Zen to the West, Zen grasp Seung Sahn was once identified for his robust educating type, which was once direct, excellent, and infrequently funny. He taught that Zen isn't really approximately reaching a target, yet approximately appearing spontaneously from "don't-know mind." it's from this "before-thinking" nature, he taught, that real compassion and the need to serve others clearly arises. This number of instructing tales, talks, and spontaneous dialogues with scholars bargains readers a clean and instant come across with one of many nice Zen masters of the 20th century.

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In fact, it often does not. And the fact that, in spite of our desires and our strivings, the world does not grant us our wishes is itself a type of suffering. The fact of impermanence ensures that there will always be the possibility of the first two sorts of suffering, and thus brings us into permanent and inescapable contact with our impotence, our inability to control. This is reflexive, a generic dissatisfaction or discomfort felt at the second kind of pain, and the very possibility of it, even when it is not presently occurring.

This is not just a philosophical claim; it is a claim that elicits philosophy. It is because of the centrality of this aspect of the path that Buddhist philosophy, metaphysics and epistemology especially, flourished with such vivacity in India for over a thousand years. 8 What is the content of the liberating right view? g. 24), especially (i) that everything suffers, or everything is suffering, and what this actually means; and (ii) the causes of suffering, in particular that it is our attachment that causes suffering, and that this 12 the buddha’s suffering attachment is itself rooted in ignorance or delusion.

K: O no, reverend sir. N: Though I, sire, am asking you repeatedly, I do not see the chariot. Chariot is only a sound, sire. For what here is the 35 indian buddhist philosophy chariot? You, sire, are speaking an untruth, a lying word. There is no chariot. This conclusion is only the interim conclusion and it is probably good for Nāgasena that it is so, because you do not usually want to start your audience with the king by calling him a liar. Milinda is allowed his rejoinder: K: I, revered Nāgasena, am not telling a lie, for it is because of the pole, because of the axle, the wheels, the body of the chariot, the flag-staff of the chariot, the yoke, the reins, and because of the goad that ‘chariot’ exists as a denotation, appellation, designation, as a current usage, as a name.

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